Mariology in Textbooks

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Mariology in Polish textbooks on dogmatics

after the Second Vatican Council
Chapter January 2012
DOI: 10.13140/2.1.1277.5203
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Katarzyna Parzych-Blakiewicz
University of Warmia and Mazury in Olsztyn
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Katarzyna Parzych-Blakiewicz: Mariology in Polish textbooks on dogmatics after the Second Vatican Council, in: Mary and
Joseph at the origins of Christian culture, editors: K. Parzych-Blakiewicz & rev. J.M. Wojtkowski, Olsztyn 2012, p. 123-140.

after the Second Vatican Council
by
in:
Mary and Joseph at the origins of Christian culture

Editors:
Katarzyna Parzych-Blakiewicz, Rev. Jacek Maciej Wojtkowski
Publisher: Warmiskie Wydawnictwo Diecezjalne
Olsztyn 2012
ISBN: 978-83-61-864-53-0
Pages: 123-140

after the Second Vatican Council*
By
A textbook is a general elaboration of a research area. It covers various aspects on two main
levels: obligatory problems and accompanying (additional) problems. A textbook on dogmatic
theology is designed for people willing to broaden their religious knowledge through systematic study.
Therefore, it presents a current state of a given subject field in a nutshell. Furthermore, it complies
with general teaching requirements for a university course. Dogmatics is a part of systematic
(theoretical) theology. They provide the basis for the reflection on church practice, as well as
knowledge used for prognostication kerygma. The Second Vatican Council indicated general rules
and principles specifying the form of dogmatics. According to the first principle, subject matter has to
be presented in compliance with source, biblical data. The second principle concerns the consideration
of the historical aspect, i.e. temporalness as the reality to which the Divine Revelation relates. As for
the method, the Council recommends a systematic order consistent with Thomistic rules that
harmonize philosophy and theology. A lecture on dogmatic theology is regulated by the theological
rule that obliges a teacher to comply with the directions of the Magisterium of the Catholic Church, a
decision-maker for the main issues covered in lectures and discussed at theological assemblies.
The Second Vatican Council opened a new period in the history of theology. It has been
expressed by a new conception of a lecture on dogmatic theology based on the historico-salvific
approach. This made fundamental changes to the methodology of theological education. Conciliar
changes affected also the field of Mariology1. After The Vatican II, Polish academics used translated
Polish version of this paper: Mariologia w polskich podrcznikach dogmatyki po Soborze Watykaskim II, in: Matka Boa w
wierze, kulcie, teologii i sztuce. Pespektywa regionalna i uniwersalna, (ed). J. Jezierski and K. Parzych-Blakiewicz,
Olsztyn 2011, s. 297-313.
1
The first Polish Mariology after The Second Vatican Council: Gratia plena. Teologiczne studia o Bogarodzicy (Pozna
1965), (ed.) Bernard Przybylski. Important also is the Mariology of the Second Vatican Council: S.C. Napirkowski,
Nauczycielka i Matka. Adhortacja apostolska Pawa VI Marialis cultus na temat rozwoju naleycie pojtego kultu
maryjnego. Tekst i komentarze, (ed.) S.C. Napirkowski (Lublin 1991); Matka i Nauczycielka. Mariologia Soboru
Watykaskiego II, (ed.) S.C. Napirkowski, J. Usidek (Niepokalanw 1992); Nosicielka Ducha. Pneumatofora, (ed.) S.C.
Napirkowski, J. Wojtkowski (Lublin 1998); Przewodniczka. Kult Matki Boskiej w Polsce od Lumen Gentium do
textbooks2 and locally written scripts3. It was not before the issue of the encyclical Redemptoris Mater
by John Paul II (Mar. 25, 1987) that Mariology textbooks appeared4.
The following presentation juxtaposes Mariology conceptions elaborated after Vatican II and
contained in the publications of Polish dogmatists who are professors of dogmatic theology and
authors of textbooks on Catholic Mariology. The material has been divided into five parts:
Christological Mariology of Andrzej Zuberbier and Stanisaw Budzik, Personalistic Mariology of
Czesaw S. Bartnik and Elbieta Adamiak, Parental Mariology of Jerzy Buxakowski,
Proexistential Mariology of Zdzisaw J. Kijas and The space of Mariology in theology according
to Stanisaw C. Napirkowski.
1. Christological Mariology
Two lectures on Mariology has been chosen for the following presentation: Andrzej Zuberbier
and by Stanisaw Budzik. The first has been included in a general, christologically-centered
elaboration of dogmatics. The second constitutes a separate work.
1.1. The Blessed Virgin in the Christian faith according to the lecture of Rev. Andrzej Zuberbier
The textbook on dogmatics by Prof. Andrew Zuberbier Wierz. Podstawowe prawdy wiary (Paris
1983) [I believe. The basic truths of faith] has been divided into four parts. All refer to the common
Christological centre. The first part is about the person of Jesus. The second part shows Christ as
revealing the full truth about God and realizing the Messianic prophecy. The third part discusses
ecclesiological problems, and depicts the Church as the fullness of the Trinity Revelation. The fourth
part concerns Christian life.
The author refers to Mariology matters in three points. In the first part, which focuses on Jesus
human family, the Blessed Virgin has been presented as Christs Mother (p.48-51). The part
explaining the meaning of Jesus paschal mystery includes the motif of co-operation between the
Blessed Virgin and Jesus (p. 97-99). The third reference to Mariology has been made in the
Pentacostal context: the Blessed Virgin has been depicted as a role-model and the Mother of the
Church (p. 192-197).
Each reference has been based on biblical sources5. The author takes into account conciliar
statements6. He also refers to the religious practice in prayer traditions7. Furthermore, the author
complies with the Mariology of Lumen Gentium.
Rev. Zuberbier associates the co-operation between the Blessed Virgin and Jesus with Mary`s
moral sainthood, the fullness of which has been expressed by the dogma of the Assumption. The
Blessed Virgin has been showen as the head of Christians, a model of religious and moral life, and a
spiritual Mother.
1.2. Blessed Virgin in the mystery of Christ and the Church according to Stanisaw Budzik
Redemptoris Mater 1964-1987 (Czstochowa 1994); Niepokalana, Kult Matki Boej na ziemiach polskich w XIX wieku,
(ed.) B. Pylak, Cz. Krakowiak (Lublin 1988).
2
R. Laurentin, Matka Pana. Krtki traktat teologii maryjnej, Polish translation: Z. Proczek, Warszawa 1989; F. Courth,
Mariologia Maryja Matka Chrystusa, in: Podrcznik teologii dogmatycznej, (ed.) W. Beinert, Polish translation: W.
Szymona, Krakw 1999, p. 43-205.
3
Eg. J. Wojtkowski, Mariologia (Olsztyn 1997), issued by: The John Paul II Institute of the Christian Culture for students of
College of Theology for Laics in the Warmian Theological Institute.
4
S. Budzik, Maryja w tajemnicy Chrystusa i Kocioa, Tarnw 1993; Cz.S. Bartnik, Dogmatyka katolicka, vol. 1, Lublin
1999; vol. 2, Lublin 2003, s. 271-494; J. Buxakowski, Maryja, Matka Boga i Matka Kocioa. Wykady i pisma
mariologiczne, Pelplin 2004; E. Adamiak, Mariologia, Pozna 2003; E. Adamiak, Traktat o Maryi, in: Dogmatyka, vol. 2,
(ed). E. Adamiak, A. Czaja, J. Majewski, Warszawa 2006.
5
This are following pericopes: Gen 3:15; Isa 7:14; Mt 1:22-23; 3:31-35; 5:3-10; 6:19; 12:50; 26:42; 28:19; Lk 1:28.34-35.3738.45; 2:19.51; 3:23; 11:27-29; Jn 1:13; 2:3; 19;25-27; Acts 1:14; Rom 8:18; Gal 4:4; Eph 5:27; Col 1:24.
6
Nicene Council (325 years) - about the true Deity and the true humanity of Jesus, amplified on the Ephesian Council (431)
about the historic birth from a Woman; the Second Vatican Council Dogmatic constitution on the Church Lumen
Gentium n. 55, 56, 62, 68.
7
Under Your defence, Great King.
Bishop Prof. Stanisaw Budzik is the author of the synthesis of Catholic Mariology Maryja w
tajemnicy Chrystusa i Kocioa (Tarnw 1993) [The Blessed Virgin in the mystery of Christ and the
Church]. His lecture has been divided into five parts. First, he introduces the general methodological
foundations of Mariology as a dogmatic treaty. Then, he discusses the Mariology references in the
Holy Bible8 and in the Patristic Period9. He refers broadly to the theological period from the Middle
Ages up to the Tridentine Council10. He provides a detailed insight into the leading ideas of the
Mariology of the Second Vatican Council and in the postconciliar years11. After discussing the
primary content, he moves on to explaining the theological bases of the dogmatic systematization of
the Marian truths of faith12. Finally, he focuses attention on the Marian cult with regard to the rules of
the Conciliar renovation of theology and the Church life.
The author began the presentation of Mariological source references with the Bible: the letter to
Galatians, the Gospels and the Old Testament. This suggests that his conception of Mariology is
concentrated on the Christological phenomenon developed in the first theological interpretation of the
person of Jesus Christ and the episodes of His life. This Mariology is not symmetrical to Christology,
but is considered to be its development. It indicates the union of the Blessed Virgin with the
Redeemer, affecting the use of such titles as God`s Mother Intermediary and Co-Redemptrix. The
lecture also mentions the Mariological reflections of notable contemporary theologians13.
2. Personalistic Mariology
Personalistic Mariology combines Marian and Catholic Mariology content. It depicts the person
of the Blessed Virgin and then provides theological interpretation of her person and life. The purpose
of theological interpretation is showing the meaning of theology in shaping christian life. The
contributions of Czesaw Stanisaw Bartnik and of Elbieta Adamiak express this approach.
2.1. About the Blessed Virgin - Mariology of Czesaw Stanisaw Bartnik
Rev. Czesaw Stanisaw Bartnik is the author of a two-volume textbook on Catholic dogmatics14.
The second volume includes a part devoted to Mariology entitled About the Blessed Virgin (p. 271494). The work is developed in six parts. The first part discusses the formation and the development of
Mariology; the second presents biblical and apocryphal sources; the third shows the Blessed Virgin in
the historico-salvific context, the fourth depicts the motherhood of the Blessed Virgin; the fifth refers
to the Assumption and the sixth to the Marian cult.
Bartnik`s lecture on Mariology revolves around four motives: 1 - the theological methodology for
formulating the principle Marian content; 2 - the person of the Blessed Virgin; 3 the Blessed Virgin
in the life of Jesus; 4 - Our Lady in the life of Christians (at church), i.e. the Marian cult.
- Theological methodology for formulating the principle Marian content
The periscopes has been chosen for the Marian context presentation: Gen 3:15; 2Sam 6:1-14; 2Sam 7:12-16; Song 4:7; Prov
8:22-36; Isa 7:14; Zeph 3:14-17; Zech 9:9; Mk 3:31-35 (and Mt 12:46-50; Lk 8:19-21); Mk 6:1-6; Mt 1-2; 12:46-50; Lk 1;
2; 3:23-38; 8:19-21; 11:27-28; Jn 2:1-11; 19:25-27; Acts 1:14; Gal 4:4-5; Eph 1:4; Rev 12. Pericopes supplementing the
Marian content: Gen 17; Ex 13:11-16; 40:34; Judg 13; 1Sam 2:1-10; Deut 28:4; Jdt 13:18; Mk 1:1; 3:21; Jn 21:15; Mt
13:55; Lk 4:22; Jn 2:12; 4:21; 20:13; Phil 2:12-13.
9
Ephesian Council (431), Council of Constantinopole (381); Holy fathers: St Ignatius, St Irenaeus; St Gregory Naziansen, St
Gregory of Nyssa, St Hippolytus, Origenes, St Ambrose, St Epiphanius, St Cyril of Alexandria, St Augustine, St
Hieronymus, St John of Damascus, St Germaine, St Andrew of Crete. The author is paying attention to an apocrypha. He
favoures the ancient theological antithesis Eve-Mary, a discussion about the divine motherhood and the end of Mary`s life.
10
Called authors of this period: St Albert of Great, St Thomas Aquinas, St Bonaventure, Blessed John Duns Scotus.
11
Eighth part of the dogmatic constitution Lumen Gentium and the perspective of the postconciliar development of
renovation of the Marian cult; Pius IX, Ineffabilis Deus; Pius XII, Munificentissimus Deus; Paul VI, Marialis cultus; John
Paul II, Redemptoris Mater.
12
An historic and doctrinal side of the four Marian dogmas has been presented in this part: The Divine Motherhood, the
Eternal Virginity, Immaculate Conception, Assumption.
13
Theologians French, Italian, German: K. Rahner, Y. Congar, K. Journet, K. Barth, L.-J. Suenens, L. Melotti, R. Laurentin,
J. Ratzinger, W. Beinert, L. Bouyer, L. Scheffczyk, A. Lpple and Polish: W. Granat, F. Dziasek, L. Balter, S.C.
Napirkowski, J. Bolewski, W. yciski, J. Kraszewski, R. Kostecki, H. Langkammer, J. Kudasiewicz.
14
Dogmatyka katolicka, vol. 1, Lublin 1999; vol. 2, Lublin 2003.
The lecture includes the presentation of theological methods with the Blessed Virgin as the
subject of study. It presents Mariology from the perspective of the history of dogma starting with
biblical sources15, through the Patristic and Scholastic systematization, up to The Second Vatican
Council. Apocryphal sources have also been taken into account.
Professor Bartnik shows the pluralism of theological approaches to Marian issues, related to a
method applied for theological research. The Blessed Virgin is shown as an icon indicating written,
historical, dogmatic and liturgical content. The theological approach is two-stage: the presentation of
the person of the Blessed Virgin in her ethical image and the symbolic use of Marian content for
providing explanation and making progress in the research on the full content of God's Revelation.
It starts with the person of the Blessed Virgin; an individual being and member of a national,
religious and ecclesiae-eschatological community. The characteristic feature is the consideration of the
historico-salvific dimension. The Blessed Virgin is shown as the person fulfilling the special
assignment in God's economy of salvation, since she co-creates the history in which the salvation is
performed. The participation of the Blessed Virgin in the history of salvation takes place within two
dimensions: participation in Jesus` life and in the life of the Church. Both dimensions are based on
maternal mediation: first physical, and then spiritual. The historico-salvific context has been worked
out on the basis of Lumen Gentium and the Catechism of The Catholic Church.
- Mary`s Person
Bartnik reconstitutes the biography of the Blessed Virgin on the basis of biblical data providing
direct and indirect remarks (using biographical data of Jesus` life and including data concerning
Joseph`s life) and apocryphal information. The historical image of the Blessed Virgin expresses also
her spirituality which is inseparably connected with the specificity of the calling to the Divine
Motherhood. The author explains Mary`s privileges from the perspective of this calling.
- The Blessed Virgin in Jesus` life
The Divine Motherhood is crucial for the dogmatic qualification of Marian issues. Bartnik
presents this subject from the perspective of the natural mother-son relationship, referring it to the
exceptional relation between a saint person and God. That is why Mariology and the Marian cult are
christologically conditioned by the Divine Motherhood. The christological perspective is developed in
the historico-salvific flow which is more precisely specified by ecclesiological and anthropological
issues. In this area, contemporary theology raises a discussion over the subject of Marys salvific
mediation.
- Our Lady in the Christians life
Mary`s unique sainthood is theologically valuable because of the distinct context of the divine
call to the fulfillment of the special assignment within the history of Salvation. The Blessed Virgin
was endowed with privileges appearing in the prism of christological problems and experienced in
subsequent generations of christians within the common sense of faith and the communion of saints.
Mary`s impeccable morality is the second aspect of her sainthood. Her ethical image is unceasingly
renewed and presented by the Church as necessary to the formation of the faithful christian life.
The ecclesial perspective of Marian matters is reproduced and worked out in compliance with
dogmatic rules and needs determined by historical context. It is spread within the Marian cult in such
form.
In the lecture of Professor Bartnik, the Mariology topics are described integrally. The specificity
of this approach is determined by universalistic personalism, which has been adopted as the rule
arranging theological issues in the matter of research and didactics. According to the research
perspective of universalistic personalism, the Blessed Virgin is to be presented as the person, from the
viewpoint of her individuality and socially valuable work. The social plot is developed within the
notion defined as the history of Salvation, i.e. the space of human history, shaped by the personal
acceptance of God by a human being16.
15
Main biblical sources for mariology arguments: Gen 3:15; Isa 7:14; Mic 5:1-4; Prov 8:22-31; Gal 4:4-5; Mk 3:32-35; Mk
6:1-6; Mt 1-2; Lk 1-3; Jn 1:14; 2:1-12; 19:25-27; Rev 12; 17:3-9.
16
Bartnik shows the Blessed Virgin in historico-salvific categories cf. Dogmatyka katolicka, vol. 2, Lublin 2003, p. 278,
305; Bartnik`s Mariology is interpreted as historico-salvific. It indicates per person the Blessed Virgin in her historic
The didactic perspective developed within universalistic personalism becomes exhausted in

Bartniks lecture through the exhibition of Mariology matters in possibly the broadest context, which
is necessary for a contemporary theologian. The dogmatic dimension has been conveyed through the
presentation of the permanent content of Church teachings and the emphasis placed on their universal
value.
2.3. The treaty about the Blessed Virgin Mariology of Elbieta Adamiak
Elbieta Adamiak, from The Faculty of The Theology of Adam Mickiewicz University in
Pozna, is an authoress of two Mariology textbooks: Mariologia (Pozna 2003) (26 volume in the
series: The Help Library of Scientific) and Traktat o Maryi, in: Dogmatyka, vol. 2, ed. E. Adamiak,
A. Czaja, J. Majewski, (Warszawa 2006) (Biblioteka Wizi).
The first textbook consists of four parts. The first three parts show the image of the Blessed
Virgin in the New Testament, in the history of Christian theology, and in the faith of the Church. The
fourth part consists of exercises. The second textbook has been divided into five parts. The first
pictures the Blessed Virgin in the New Testament. The second, third and fourth describe Mariology in
the order of the history of dogma (the antiquity, the Middle Ages and the Reformation, the Present
Day). The fifth part explains the main Mariological foundations and conceptions that provide a
synthesis of contemporary Mariology. The conclusion part offers suggestions of exercises. Both
textbooks are structured the same way. The lecture starts with the detailed analysis of biblical
sources17. Since the second textbook entitled The Treaty about the Blessed Virgin has been included
in the latest series of works designed for elementary study of dogmatic theology18, it is used as a base
text in the following elaboration.
Content of the New Testament is juxtaposed with the Old Testament which underlies theological
interpretation. The intuitions contained in the Old Testament appear in the New Testament. Therefore,
the person of the Blessed Virgin is shown as the Daughter of Zion, Full of Grace, New Ark of the
Covenant, the Lord`s Servant, and Blessed19. Relevant meanings refer to the exhibition of the general
foundations and ideas of the Old Testament which are suitable for the explanation of the theological
phenomenon in the person of the Blessed Virgin.
According to the directions of the Pontifical Biblical Commission for the interpretation of the
Holy Bible, discussing biblical texts and indicating the subject matter should be aimed at obtaining the
literal, spiritual and fuller sense. Therefore, the literary aspect, with regard to the literary diversity of
species, as well as historical and editorial value should be analyzed. There is information in pericopes
that directly refer to Marian matters and are indirectly connected with the discussed topics. The greater
depth of understanding of the meaning of the content can be achieved through showing the coherence
of different pericopes, especially between those of the New Testament and the Old Testament.
The treaty also presents several Marian dogmas, together with the history of their growth. First,
there is an indication of apocryphal20 content that includes the interpretation of events not
acknowledged as orthodox by the Magisterium of the Church. The main Mariological content in
apocrypha sources comprises the period of Jesus` childhood and the topic of Mary`s end of life.
Apocrypha play a significant role in lectures on dogmatics, mainly because they originate from the
dimension and ecclesiologicaly and anthropologicaly embedded in the christological foundation. The Blessed Virgin and
her attributes define not only the context of biblical history, but first of all make the sign of salvation taking place in
ecclesiology structures. See: J. Lekan, Mariologia przyszoci, in: In Persona Christi. Ksiga na 80-lecie Ksidza
Profesora Czesawa S. Bartnika, vol. 2, (ed.) K. Gd, Lublin 2009, p. 561-572; A. Nadbrzeny, Dziewictwo Maryi, in: In
Persona Christi. Ksiga na 80-lecie Ksidza Profesora Czesawa S. Bartnika, vol. 2, (ed.) K. Gd, Lublin 2009, p. 573581.
17
According to: St Paul (Gal 4:4n), St Mark (3:31-35; 6:1-6), St Matthew (1:1-17; 1:18-25), St Luke (Lk 1:26-38; 2:21-28;
2:41-52; 3:23-38; 8:19-21; 11:27-28; Acts 1:12-14), St John (2:1-11; 19:25-27, Rev 12).
18
Dogmatyka, vol. 1-6, (ed.) E. Adamiak, A. Czaja, J. Majewski, Warszawa 2005-2007.
19
The Marian pericops in Old Testament: Gen 3:15-16; 2Sam 6:1-11; Isa 7:14-16; Zeph 3:14-17. Auxiliary: Gen 17; 28:15;
30:13; 31:3; 37:11; Ex 3:11-12; 4:12; 13; 40:35; Lev 12; Num 3:46-47; 27:1-11; Deut 10:21; 22:23-28; Josh 1:5-9; 3;7;
24:29; Judg 2:8; 6; 13; 1Sam 2:2.7; 1:11; 2Sam 7:5-29; 2Macc 11:20; Job 14:1; 15:14; Ps 34:3.11; 35:1; 86:16; 89:11;
98:3; 103:17; 107:9; Prov 31:21; Sir 9:8; 10:14; 18:17; Isa 41;8; 49:3; 56:6-7; 60:4; 66:7-18; Jer 1; 3:17; 7:25; Lam 4:21;
Bar 4:27.37; 5:5; Ezek 28:23; 38:17; Dan 2:28; 3:33; Joel 2:21-27; Mic 5:1-4; 7:20; Hab 3:18; Zech 9,9-10; Mal 3:22;
3:1.12.
20
Protoevangelium Jacobi, Gospel of Pseudo-Matthew, Gospel of St Thomas.
early Christian communities, and therefore they reflect the emergence of new piety and spirituality, as
well as affect the contemporary Marian cult.
In the textbook, the Mariology of Patristic literature has been presented on two levels: the
antithesis of Eve-Mary and christological disputes. The early Christian Eve-Mary parallel forms the
ethical image of Our Lady in the context of her participation in God's Salvation plan. The development
of this parallel leads to the representation of the Blessed Virgin as type of Church creating the
community of the redeemed. The following sources are indicated here: St Justin` Dialogue with
Trypho Jew and St Irenaeus` Against Heresies. The context of christological disputes touches the
Marian topic by referring to the title of the Eternal Virgin and the Divine Mother. These titles are
directly connected with the discussion over Jesus Christs Divinity and Humanity. Authors who
contributed the highest number of Marian references have also been mentioned: St Clement of
Alexandria, St Irenaeus of Lyon, St Athanasius, St Basil, St Gregory Naziansen, St Gregory of Nyssa,
St Ephrem the Syrian, St Epiphanius of Salamis, St John Chrysostom, St Ambrose, St Augustine.
The textbook refers to the Mariology of the ancient Council of Ephesus (431). Two christological
schools are discussed: Alexandrian and Antiochian, representing the High and the Low Christology
respectively. The subject of Theotokos and Christotokos which directly refers to the specificity of the
unification of the Deities and humanity in Jesus Christ, the Son of the Blessed Virgin, occurs in
relation to Christological discussion. A conciliar statement which constitutes the bases of the Marian
doctrine about the Divine Motherhood and Mary`s Eternal Virginity has been quoted. The lecture
explains the influence of the conciliar predicate on the development of the Marian cult, which
provided references to the saint`s origin and Mary`s glorious end of life.
The textbook presents Mariology in mediaeval systematic reflection and refers to Marian
problems in the context of the Reformation. The lecture discusses the Catholic doctrinal orientation
that puts stress on the participation of the Blessed Virgin in the work of the Redemption, as well as on
the development of the Marian cult, which would later lead to the dogmatization of the truth about the
Immaculate Conception and Assumption. The following authors have been mentioned: Herman of
Tournai, St Bernard of Clairvaux, Pseudo-Augustine, St Anselm of Canterbury, Blessed John Duns
Scotus and St Thomas Aquinas. There is a quotation from the statements of the Council of Basel
(1439) and Trent (1454-1563), where the question of impeccability of the Blessed Virgin was raised.
There are also statements by Pius IX, dogmatizing the Immaculate Conception21, and by Pius XII,
announcing the dogma of the Assumption22. Furthermore, Marian views of mediaeval women are
mentioned: St Hildegards of Bingen, Christines of Pizan, St Catherines of Bologna, and St
Mechtilds of Magdeburg. The lecture also presents Mary`s image in the writings of Reformers:
Martin Luthers, Ulrich Zwinglis, and John Calvins.
The lecture covers the content of Church teachings on Mariology developed around four dogmas,
with regard to the Mariology of the Second Vatican Council. Genesis and the content of the Eighth
part of the dogmatic constitution about the Church Lumen Gentium have also been taken into account.
The work points to discussions over the Marian title of the Mother of the Church, quoting Pope Paul
VI`s statement announcing this title23. The matter of the postconciliar renovation of the Marian cult on
the basis Paul VI`s Marialis cultus (1974) has been discussed extensively. The lecture presents the
conception of Pope John Paul II`s Mariology which is connected with personal trust in the Blessed
Virgin and with the reflection contained in the encyclical Redemptoris Mater (1987), the Epistle
Muliers dignitatem (1987) and Rosarium Virginis Mariae (2002). In John Paul IIs Mariology, the
emphasis is placed on the relationship with the teachings of the Second Vatican Council on the
spiritual motherhood in relation to the Church, and on the development of the mystery of the rosary.
The lecture on Mariology in The treaty about the Blessed Virgin grounds on biblical and
historical sources and complies with contemporary theological theories. It highlights methodological
borders between Mariology and Marian matters. Marian content is about presenting the person of Our
Lady according to biblical and historical sources. Mariology embraces universal theological problems,
explained with the regard to the topic of the Virgin Mary. There is a clear division between the
christotypical and ecclesiotypical Mariology. The lecture on Mariology by E. Adamiak has two levels.
21
Ineffabilis Deus (Dec. 8, 1854).

Munificentissimus Deus (Nov. 1, 1950).
23
Paul VI, Allocution Lumen Gentium.
22
The first shows the image of the Blessed Virgin as the person of Our Lady. It is based on reporting and
explaining the main biblical and historical content. The second opens the perspective of Mariological
symbolism. The Blessed Virgin is considered here to be a phenomenon which orders some of the
theological problems, especially those connected with the formation of the Christian life.
The entire lecture has been enriched with contemporary Mariology contexts and conceptions: the
mariological perspective on pneumatology, the ecumenical context, and feminist Mariology.
3. Parental Mariology
Rev. Jerzy Buxakowski is the author of an eight-volume textbook on dogmatic theology entitled
Teologia prawd wiary (Bernardinum, Pelplin) [Theology of truths of the faith, ed. by
Bernardinum in Pelplin]. The 6th volume titled Maryja, Matka Boga i Matka Kocioa. Wykady i
pisma mariologiczne (Pelplin 2004) [The Blessed Virgin, Mother of God and Mother of the Church.
Lectures and Mariology writings (Pelplin 2004)] is devoted to Mariology.
The book consists of eight chapters. Problems are ordered according to subject matter. The
sequence of chapters is as follows: motherhood (divine and spiritual), sainthood attributes (the
immaculate conception, freedom from personal sin and life in mercy), privileges (perpetual virginity
and Assumption), mission of the Church (participation in the work of Redemption, mediation and
kingship), ecumenical, marital-familial and liturgical aspects. The arrangement of the subject matter
takes into account the conception of the Mariology of the Second Vatican Council, showing the
ecclesiological context.
Each chapter is built according to the same schema. First, a given topic is discussed in biblical
sources of the Old Testament, the New Testament and the Tradition. The central part consists of
statements in which the author briefly summarizes the discussed content and defines its doctrinal
value. Finally, the statements are reviewed with regard to contemporary theological reflection and
pastoral needs.
An accent is definitely put on the Bible24 and the theological Tradition as the bases of the
presented dogmatic content25. Problems of the Eve-Mary antithesis, the Divine Motherhood, and the
ethical image of the Blessed Virgin come from Patristic sources. The author refers to the conciliar,
postconciliar of the Holy See26 and papal statements27. Theological sources include liturgical texts
showing the development of the Marian cult from the beginning of Christianity as well as works
introducing into the mystery of Christ. He also mentions the apocryphal contribution28.
The textbook discusses Marian problems of the Medieval period29 that concern the participation
of the Blessed Virgin in the work of Redemption and her numerous saintly attributes. Rev.
Buxakowski explains them in reference to the phenomenon of love raised within the trend of the
spirituality of St Francis of Assisi and of St Grignion de Monfort. He also points to the development of
science in Mary`s sainthood in the context of the Council of Basel, the council of Trent, papal
statements, up to the final dogmatization of the Immaculate Conception in 1854 and the Assumption in
1950.
Rev. Buxakowski concentrates on showing the border between the invariable context, included in
Divine Revelation growing for ages in the religious consciousness and theological reflection of
Christians, and historical context defining the variable conditions of understanding and perceiving
24
A main mariological sources in The Bible: Gen 3:15, Isa 7:14; Mic 5:2-3; Mt 1:18-25; 2:13.20; 12:46; 13:55; Lk 1;26-38;
1:39-56; 2:35; Jn 2:1-11; 6:42; 19:25-28; Mk 3:31-35; 6:3; Acts 1:14; Gal 4;4; Rev 12; Eph 1:3-4. Additional biblical texts
serve to a making progress of explanations of fundamental plots: Ex 11:9; Isa 8:8.10; 9:1-6; 11:1-9; Jer 31:22; Ezek 44:2;
Ps 45:10-18; Lk 3:23; Jn 1:13; 3:5.34; 14:23-27; Rom 8:29; 1Cor 15:20-23.47.54-55; 1Thess 2:13; Rev 1:5; 19:6.16.
25
Patristic authors: St Irenaeus, St Epiphanius, St Hieronymus, St Ignatius of Antioch, St Justin, St Ephrem; St Cyril of
Alexandria, St Augustine, St Germaine, St John of Damascus, St Peter Chrysologus.
26
Ephesian Council (431), Second Vatican (especially Constitution Lumen Gentium and Catechism of the Catholic Church).
27
Ineffabilis Deus; Ad diem illum (1904); Minificentissimus Deus and Ad caeli Reginam (1954); Paul VI`s documents: the
enunciation announcing the title of Mother of the Church (21 Nov. 1964), Christi Matri (1966), Signum magnum (1967)
and Marialis cultus (1974); John Paul II: Redemptoris Mater (1987).
28
Protoevangelium Jacobi, Gospel of Pseudo-Matthew, Gospel of St Thomas, Gospel of Peter, Transistus Mariae.
29
A references: St Thomas Aquinas, Blessed John Duns Scotus, St Anthony, St Albert of Great, St Bonaventure, St
Bernardin of Siena, St Robert Bellarmine, St Francesco Salesio, St Alphonsus Liguori, Arnold of Chartres, Richard of
Chichester, Francisco Surez.
dogmas. This is how he adapts the statement on Divine Revelation to the needs of a contemporary
generation of listeners of the lecture and fundamentally provides pastoral orientation. In the lecture on
Mariology pastoral topics revolve around three subject fields: priestly formation, marriage and family,
liturgy and the Marian cult.
The conception of Mariology presented by Rev. Buxakowski is based on the phenomenon of
motherhood-parenthood. The motherhood of the Blessed Virgin belongs to physical and spiritual
categories. Furthermore, it is included in a salvific dimension, i.e. it concerns members of the Church.
This topic was expanded by Rev. Buxakowski in the theology of marriage and family as elements
constructing an ecclesiastic community. The motherhood of the Blessed Virgin constitutes the
paradigm of the Christian nature of marriage and family. It consists in the creation of love among
family members in the Holy Spirit. Indissoluble bonds with Christ are formed in this love30. The
parental conception of Rev. Buxakowskis Mariology is developed within the issue of mediation and
kingship. The liturgical aspect of parental Mariology depicts the Blessed Virgin as a guide and a
teacher of the Christian way of life. This ability is based on the liturgical foundation connecting
supernatural reality with human life31.
4. Proexistential Mariology
Prof. Zdzisaw Jzef Kijas OFM Conv. is the author of the book entitled Ty, co ogarniasz
Nieogarnionego. Maryja w zamiarach Boga i w yciu ludzi (Krakw 2004) [You, who embrace the
Limitless. The Blessed Virgin in God`s intentions on peoples life (Krakw 2004)]. In fact, this work
is not a tutorial, but a didactic aid. It puts more emphasis on the role of Mariology in strengthening the
Christian identity than on the content and history of dogmas. Elements constituting the coverage of
dogmatics in a regular lecture are as follows: 1 - the whole is based on biblical sources32; 2 Mariology topics in the context of the history of dogma are discussed; 3 - Conciliar and papal
teachings are taken into account. In compliance with the development of theology after the Second
Vatican Council; the lecture is shown against the background of the image of the Church as sent with
the salvific mission to a human being and the world33. According to the pontificate parallel to the date
of origin of the publication, the lecture discusses Mariology of trust by John Paul II34; 4 - Ancient texts
of church fathers35, liturgical works and inspirations of the thought of contemporary outstanding
theologians36.
The author familiarises the reader with the image of the Blessed Virgin first as all saint, and
then as all for God. The image of the Blessed Virgin as all for the man, the Church and the world
can be inferred from the subsequent analyses. The texts underlines the uncommonness of Mary`s
sainthood as resulting from her special participation in the life of God through privileges and
preservation of mercy. Such a Marian image is associated with the theology of trust by John Paul II.
30
Sources: Bible (Mt 1:20; 3:17; Mk 1:11; Lk 1:35-50; 2:25nn; 3:21; Jn 2:1-11; 13:35; Acts 1:13-14; Rom 8:2.10-11.29;
1Cor 1:27; 1Jn 1:1; 4:16; Rev 22:20); Letter of The Congregation for Divine Worship and the Discipline of the Sacraments
about the calling Regina Familiae in The Loreto Litanies (Dec. 31, 1995), GS, LG, Apostolicam actuositatem, Paul VI`s:
Marialis cultus, Humanae Vitae; Leo XIII`s: Divinum illud munus, Pius XIIs Mystici corporis; John Paul II`s: Ecclesia de
Eucharistia, Ecclesia in Europa.
31
Sources: Bible (Num 24:17; Isa 7:14; Mt 1:18-2,12; Lk 1:26-56; 2:1-20; Jn 14:26; 1Cor 2:12-13); Sacrosanctum concilium,
LG, Ad caeli Reginam, Ineffabilis Deus, Munificentissimus Deus, Marialis cultus, Redemptoris Mater, Rosarium Virginis
Mariae, Mediator Dei; Saint Vincent of Lrins; Benedictus XIV, Codex Iuris Canonici (1917); credo; ancient recordings
and prayers such as: The Blessed Virgin, Under Your defence, Angelus Domini, Rosary, and also the Massliturgy on ceremonies of the Virgin Mary, homiletic texts and hymns (St Ephrem, St Ambrose) and poetry.
32
Mariological contents in biblical sources: Gen 1; Zeph 3:14-15; Joel 2:21-23; Zech 9:9; Lk 1:26-49; 2:19.51; 8:19-21;
11:27-28; Jn 19:25-27; Gal 4:4; Rev 12. Accompanying contents: Gen 2:17; Ex 3:12; 34:6-7; Josh 1:9; Judg 6:12-16; Ps 43;
Jer 1:8; Mt 3,14; Jn 13:1; Mt 18:3-4; Mk 3:31-35; Lk 1:6; 7:26-28; 12:20; 15:1-7; 16:16; Jn 14:6; 15:4-5.13; Acts 1-2; Eph
1:3-6; 2:15; Rom 3:22-25; 5:8.20; 8:31-32; Eph 2:8-10; 1Cor 15:28; Col 1:24; 1Jn 4:1-3 2Jn 7. There is a referring to the
apocryphal literatures.
33
Numerous referring to: LG, GS, Unitatis redintegratio, DV.
34
John Paul II`s: Redemptoris Mater; speeches: Dec. 8, 1978, Mar. 25, 1984, Aug. 19, 2002; Przekroczy prg nadziei
(Lublin 1994); Redemptor hominis, Christifideles laici, Mulieris dignitatem. Paul VI`s: the homily during the beatification
of Maximilian Kolbe (Oct. 17, 1971); Marialis cultus.
35
The Akathistos of God`s Mother (V-VI); the Anaphora from the Liturgy of St Basil; the Office of Annunciation of the
Blessed Virgin; the Office of the Dormition of the Blessed Virgin.
36
R. Guardini, W. Beinert, P. Florenski, L. Scheffczyk, J. Ratzinger, S. Bugakow, P. Evdokimov, D. Bonhoeffer.
The Blessed Virgin is depicted as a model of Christian life, and the commitment of Christians in the
Marian cult is seen as a special way of man to God.
The approach to Mariology presented by Prof. Kijas is distinguished by the bottom-up
perspective in discussing Marian dogmas, i.e. the question Who is the Blessed Virgin for a
contemporary man? is of primary importance. The answer is influenced by the facts of theological
tradition and refers to the experience of the Christian life in the context of the Virgin Marys
revelations37, ecumenical dialogue, and contemporary political, cultural and ideological
transformations. The lecture is delivered from the historico-salvific perspective. The theme of the
Immaculate Conception of the Blessed Virgin is developed on the basis of spirituality and the
Mariology conception of St Maximilian Kolbe. This saint modeled his conduct on the Immaculate,
contemplating her attitude to faith and devotion to God. Kijas considers it to be the model of a
theological approach consisting in rational clinging to God38. The proexistential context of the
spirituality of the Virgin Mary was developed on Christotypic Mariology with ecclesiological and
anthropological accents. In the perspective of the postconciliar development of eclesiotypic
Mariology, the proexistential context of this spiritual experience affects the specificity of the
theological approach.
5. Mariology space in theology
The Mariology thought of Stanisaw Celestyn Napirkowski OFM Conv. deserves special
attention. Prof. Napirkowski is the author of several monographs, articles and collections dedicated to
Mariology problems. The main ones include: Suebnica Pana (Lublin 2004) [The Lord`s Servant
(Lublin 2004)], Matka mojego Pana (Opole 1988) [My Lord` Mother (Opole 1988)], Matka Pana
(Niepokalanw 1998) [The Lord`s Mother (Niepokalanw 1998)]. Rev. Celestyn`s Mariology is based
on three leading ideas: the renovation of the Marian cult according to the teachings of the Second
Vatican Council, the ecumenical meaning of Mariology and the historico-salvific prism of the Virgin
Mary in theology which indicates a pneumatological perspective in theological anthropology.
Nowadays, theologians suggestions to consider the Blessed Virgin as a theological phenomenon
are becoming increasingly strong. The goal is to perceive the person of the Blessed Virgin as to the
most notable member of the Church and the most involved in Christs Mystery. Such an image of the
Blessed Virgin creates prism of reflection over God's Revelation. It teaches the theological way of
thinking that explains the economy of Salvation and helps to materialize it in human history39.
Grasping the general concept of the theological thought of Rev. Napirkowski is important in
showing the specificity of the historico-salvific approach to theological research. The perspective of
this method is defined by the pneumatology-mariology paradigm applied to the explanation of the
salvific moment taking place in a human being. The Blessed Virgin is a person filled with God's Spirit
up to the limits of her humanity, which has been expressed by the Immaculate Conception. The Holy
Spirit surrounds her with unusual attendance during the fulfillment of the calling to the motherhood
towards the Messiah. Thus, placing theological attention on the Blessed Virgin is reasonable for
purposes of the salvific mission completed within the Church. The pneumatology-mariology aspect is
focused on the human being as the addressee of the salvific mission of the Church. Therefore,
Napirkowski provides reasons to elaborate one of the basic elements of the historico-salvific
theological method which can be defined as the paradigm of the Virgin Mary or the pneumatologymariology canon.
37
The theme developed on the basis of revelations of crying of Our Lady of La Salette.
Z.J. Kijas, Wprowadzenie do mylenia teologicznego, Krakw 2005, p. 223.
39
Mariology after the Second Vatican Council in the historico-salvific flow appoints the direction of the development in the
aspect of the theological place in the theological method see: B. Przybylski, Perspektywy rozwoju mariologii po Soborze
Watykaskim II, Biblioteka Hosianum in Olsztyn, p. 5; Cz. S. Bartnik, Matka Boa, Lublin 2003, p. 30, 111, 186; B.
Ferdek, Nasza siostra Cra i Matk Pana. Mariologia jako przestrze syntezy dogmatyki, widnica 2007, p. 179 the
author indicates the document of the International Marian Academy (2000) describing Mariology as the discipline
integrating all theological treaties. The similar mariological construction is in the structure of Benedict XVI`s Marian
thought, in the encyclical Spe salvi see K. Parzych-Blakiewicz, Teologiczny paradygmat maryjny w perspektywie nadziei
chrzecijaskiej, in: Zbawienie w nadziei. Wok encykliki Spe salvi Benedykta XVI, (ed.) K. Parzych-Blakiewicz, Olsztyn
2010, p. 159-169.
38
6. Conclusions
In present-day theology, Mariology is an independent research area. What is more, the state of
research of Polish Mariology is successively developed40. Authors of textbooks generally distinguish
between Marian and Mariology problems. On a Marian level, the focus is on the image of the Blessed
Virgin, the history of her life and the spiritual profile. A lecture is based primarily on biblical sources
(of the Old Testament, such as Genesis 3:15; Isaiah 7:14; of the New Testament, such as Luke 1; John
2; 19; Acts 1; Galatians 4:4-5), patristic sources (especially St Irenaeus, St Ephrem, St Justin, St
Ignatius, St Epiphanius and St Germaine), along with the opinion of mediaeval theologians (especially
of St Albert of Great, St Thomas Aquinas, St Bonaventure and Blessed John Duns Scotus). Relevant
information is obtained from biblical descriptions of the life of Jesus and His followers, the knowledge
of biblical history and the history of the Ancient Near East. Mariology problems are also based on
biblical data, but are principally aimed at finding deeper meaning. As a result, the story of the Virgin
Mary is revived due to a new deepened interpretation, which helps a believing Christian to change
common history into the history of Salvation. There are also references to doctrinal statements and
church documents (especially to verdicts of the Ephesian Council (431) and the Council of
Constantinopole (381), Ineffabilis Deus (1854), Munificentissimus Deus (1950), Lumen Gentium
(1964); Marialis cultus (1974), Redemptoris Mater (1987)), to the conceptions of Marian spirituality
formed by outstanding Christian figures (such as St Francis of Assisi, St Louis Grignion de Monfort
and St Maximilian), and to Marian prayers (the Blessed Virgin, Under Your defence, Great
King, Angelus Domini, Akathistos and Offices from the Eastern liturgy). Integral studies provide
insight into the content of apocrypha (Protoevangelium Jacobi, the Gospel of Pseudo-Matthew, the
Gospel of St Thomas, the Gospel of Peter, Transistus Mariae). Lectures always include references to
the European literature on Mariology (authors most often refer to Y. Congar, R. Guardini, R.
Laurentina, L. Scheffczyk, J. Ratzinger, S. Bugakov, and L. Melotti). In independent treaties, the
basic Mariological analysis is supplemented with existential aspect and contextual problems, which
include: the theology of the Marian cult, the feminist theology, the theology of marriage and family
and the theology of Christian spirituality.
Textbooks on dogmatics are designed for Christian students of theology who wish to deepen their
understanding of their faith. Theological studies prepare witnesses of faith to help others to understand
spirituality meanders and religious experience. Mariology is included in the coverage of dogmatics.
Studying it broadens horizons of theological thinking. It also shows how to lead a Christian life
according to the example set by the spiritual and ethical image of the Blessed Virgin. Furthermore,
theologians perceive the faith of the Blessed Virgin as the model of a cognitive approach towards
God's Revelation.
The presence of Mariology in an academic lecture keeps the right position of Mariology and
Marian content in the hierarchy of the truths of faith. The history of the Marian cult warns against the
mistake of assigning the Blessed Virgin a place due to God as a savior. Thereby, Polish academic
Mariology is sensitive about indicating the only salvific mediation in Christ and the magnitude of
God's charity surrounding and filling the person of the Blessed Virgin, which makes her Immaculate
and Assumptive. According to theological reflection, depicting the Blessed Virgin serves as a means
40
Issues of Group Works: Gratia plena, op.cit.; Na polskiej drodze maryjnej, (ed.) A. Gsior, J. Krlikowski, Czstochowa
Pasierbiec 2006; monographs: J. Wojtkowski, Wiara w Niepokalane Poczcie Najwitszej Maryi Panny w Polsce w
wietle redniowiecznych zabytkw liturgicznych, Lublin 1958; G. Bartosik, Il contributo Della Chiesa polacca
all`elaboratione Della dotrina mariologia de Concilio Vaticana II, Roma 1993; K. Pek, Deus semper maior. Teologiczny
obraz Boga w mariologii polskiej XX wieku, Lublin 2009; K. Darowski, Teologiczna analiza wspczesnych polskich pieni
maryjnych, Lublin 1988; articles: L. Balter, Specyfika kultu maryjnego w Polsce, Communio (Polish version) 5(1983), p.
121-127; J.J. Kope, Wspczesna maryjno polska i jej zwizki z modelami religijnoci XV i XVI wieku, Roczniki
Teologiczno-Kanoniczne vol. 30, f. 6, 1983, p. 125-144; S.C. Napirkowski, Teologia wobec kultu maryjnego w Polsce,
Collectanea Theologica 54(1984) 2, p. 29-40; S.C. Napirkowski, Polska mariologia piewana, Roczniki TeologicznoKanoniczne vol. 34, f. 2, 1987, p. 41-62; J. Wojtkowski, Wspczesna mariologia polska, in: Szkice o teologii polskiej,
(ed.) S.C. Napirkowski, Pozna 1988, p. 28-31; Cz. S. Bartnik, Problem teologii polskiej, in: Szkice o teologii polskiej,
(ed.) S.C Napirkowski, Pozna 1988, p. 158-175; K. Pek, Mariologia polska po Soborze Watykaskim II, in: Pro
animarum salute. Ksiga pamitkowa z okazji siedemdziesitych urodzin Ksidza Profesora Tadeusza Rogalewskiego, (ed.)
E. Wiszowaty, Olsztyn 2007, p. 89-100.
10
of presenting the image of God Who loves man, and is present, loving and merciful. That is why
Mariology shows the main principle of the worship of God directing believers to accept the
salvation.
Postulates for the lecture on Polish Mariology:
- The development of Mariology which would show the existential value of theology as a domain
of science is necessary. The existential value implies the goodness resulting from increasing
knowledge about the content of God's Revelation and from acquiring the skill of its reinterpretation.
This is because God is speaking to man here and now, through the variety of signs, events, people
and also through the experience of the depth of ones own person. Mariology comprises themes
connected with a spiritual life based on a dialogue with God. On a personal level, this dialogue leads
to the achievement of full humanity in the union with God and is an essence of Christianity. Therefore,
Mariology should show Marian and Mariological content in a way that is not only logical and
methodologically well-ordered, but also understandable and familiar to the human feelings of a young
person the listener of the lecture.
- The vision of Mariology as an element of theological method raises a need for analyzing the
relationship of Mariology with the remaining fields of dogmatics and other theological subjects. There
is a need for placing Mariology in a wider ecumenical context and an interreligious dialogue.
Furthermore, the contemporary threats to the development of Christianity resulting from the strong
secularization of society have to be taken into account.
- Our Polish experience of faith knows the efficiency of the intercession of the Blessed Virgin. It
is necessary to familiarize the youth of today with this Polish and Christian Tradition: through the
Blessed Virgin and with the Blessed Virgin to the discovery of the meaning of Christianity and
formation of ones own Christian humanity.
English consult: Anna Bojarska and Dominic Sheridan
Mariologia w polskich podrcznikach dogmatyki po Soborze Watykaskim II
Streszczenie
W artykule omwiono podrczniki polskich autorw, do teologii dogmatycznej, ktre odnosz si do
tematyki mariologicznej. Wykazano, e w mariologii polskiej wykadanej w szkoach wyszych dominuj
nastpujce ujcia: chrystologiczne (wg A. Zuberbiera i S. Budzika), personalistyczne (wg Cz.S. Bartnika i E.
Adamiak, rodzicielska tj. w perspektywie rodziny chrzecijaskiej (wg J. Buxakowskiego),
proegzystencjalna (wg Z.J. Kijasa). Wyjaniono take specyfik mariologicznej przestrzeni w teologii (wg S.C.
Napirkowskiego i B. Ferdka). W konkluzjach dokonano podsumowania i wskazano postulaty zwizane z
wykadem polskiej mariologii: konieczno rozwoju mariologii jako dyscypliny teologicznej; rozwj
mariologicznej wizji metody teologicznej integrujcej rne aspekty teologiczne; ukierunkowanie maryjnej
tematyki w kontekcie codziennego ycia chrzecijan, zwaszcza w maestwie i rodzinie.
Sowa kluczowe: mariologia, podrczniki, dogmatyka, polska teologia, Zuberbier, Budzik, Bartnik, Adamiak,
Buxakowski, Kijas, Napirkowski, Ferdek
Key words: mariology, textbooks, dogmatic, Polish theology, Zuberbier, Budzik, Bartnik, Adamiak,
Buxakowski, Kijas, Napirkowski, Ferdek
11

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Mariology in Polish textbooks on dogmatics

Mariology in Polish textbooks on dogmatics

Mary and Joseph at the origins of Christian culture

Mariology in Polish textbooks on dogmatics

The didactic perspective developed within universalistic personalism becomes exhausted in

Ineffabilis Deus (Dec. 8, 1854).

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