The commonly held teachings of Mariology can be derived from her function as Mother of God (Theotokos), a term first used around 320 and formally approved by the Council of Ephesus in 431.共同举行的教诲， mariology可以从她的功能，作为上帝之母（ theotokos ） ，任期首次使用了大约320和正式批准由理事会以弗所在431 。 Mariologists argue that Mary, who enabled God the Savior to be born, has a position more exalted than any other creature. mariologists辩称，玛丽，谁使上帝的救世主，将出生的，有一个更崇高的地位，比任何其他动物。 She is the Queen of Heaven.她是女王的天堂。 Moreover, since her motherhood was indispensable to God's redemptive activity, Mary is essential to the final, spiritual perfection of every creature.此外，由于她的母亲是必不可少的上帝的救赎的活动，玛丽是必不可少的到最后，精神的完善每一个动物。 Accordingly, although she was not involved in their original physical creation, Mary is, in this ultimate sense, the Mother of God's Creatures.因此，虽然她并没有参与其原来的物理创作， Mary是，在这方面的最终意义上说，天主之母的动物。 This includes being Mother of Humans, a title found in Ambrose but popularized around 1100, and Mother of Angels, a term first found in the thirteenth century.这包括被人类的母亲，一个标题中发现，刘汉铨，但普及左右1100年，和母亲的天使，任期首次发现在十三世纪。
Mary's involvement in salvation makes her co - redemptrix along with Christ. Mary的参与在救国使她合作-r edemptrix随着基督。 Irenaeus contrasted Eve's disobedience, which brought humanity's downfall, with Mary's obedience, which "became the cause of salvation both for herself and the human race."爱任纽对比前夕的抗命，使人类的灭亡，与玛丽的服从，这“成为事业的救赎都为自己和人类” 。 Beginning in the twelfth century references appear to her redemptive work not only in Christ's birth but also at the cross.开始，在12世纪的提述，似乎她的救赎的工作不仅在基督的诞生，而且在十字架上。 Most Mariologists insist on both.最mariologists ，坚持两者。 While Jesus offered his sinless person to appease God's wrath, Mary, whose will was perfectly harmonious with his, offered her prayers.而耶稣，他所提供的sinless人为了安抚上帝的愤怒，玛丽，其将是完全的和谐与他的，提供她的祈祷。 Both atoned for our sins, although Christ's satisfaction was primary and wholly sufficient.既填补，为我们的罪过，虽然基督的满意程度是小学和完全足够了。 Mary's mediatory role includes her present intercession for sinners. Mary的发挥调解作用，包括她目前的干涉，为罪人。 This was seldom mentioned before the twelfth century, when popular piety regarded Mary as more lenient than her Son, the Judge.这是很少提到的前12世纪，当受欢迎的孝道，把玛丽作为较为宽松的，比她的儿子，法官。
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Mary's immaculate conception implies that she possessed a "fullness of grace" from the first instant. Mary的圣母无染原罪的概念，意味着她拥有一个“丰满的宽限期” ，从第一瞬间。 Further, she was immune to the slightest sin throughout her life.此外，她是免疫丝毫单仲偕整个她的生命。 Mariologists also stress Mary's perpetual virginity. mariologists还强调，玛丽的永久的童贞。 This includes, first, her virginity in partu: that Jesus was born without opening any part of her body; second, that she remained a virgin throughout her life.这包括，第一，她的贞操在partu ：耶稣出生，没有开放的任何部分，她的尸体;第二，她仍然是一个处女，她的生活。 Though Mary's perpetual virginity, and especially her sinlessness, were challenged by some early fathers, they were generally accepted by Augustine's time.虽然玛丽的永久童贞，尤其是她的清白，被质疑，一些早期的父亲，他们普遍接受奥古斯丁的时间。 Proponents of perpetual virginity often assumed that anything else would contradict her purity.倡议者，永久的童贞，往往假定，任何其他将违背她的纯洁。 Finally, Mariologists teach that after her death Mary was assumed bodily into heaven.最后， mariologists教导后，她的死因玛丽是假设身体进入天堂。 No clear reference to the assumption of Mary appears before the sixth century.没有明确提到的假设，玛丽出现前六世纪。 It was not generally accepted until the thirteenth and was promulgated by Pius XII in 1950.它不是普遍接受，直到第十三和颁布了碧岳十二，在1950年。
Protestants have criticized Mariology because many assertions apparently lack biblical foundation.新教徒批评mariology ，因为有很多的断言，显然缺乏圣经的基础。 Scripture does not mention her immaculate conception or assumption.经文中没有提到她的圣母无染原罪的概念或假设。 Her perpetual virginity is challenged by references to Jesus' sisters and brothers (Mark 3:31; 6:3; John 2:12; 7:1 - 10; Acts 1:14; Gal. 1:19; Mariologists claim they were cousins).她的贞操是永远的挑战，提及耶稣的兄弟姐妹（ 3时31马克; 6时03分;约翰2时12分; 7时01 -1 0;行为1时1 4分; G AL的。 1时1 9分; m ariologists声称，他们的表亲） 。 Moreover, the Gospels do not present Mary unambiguously as sinless and in continuous accord with Christ's will.此外，福音不现时玛丽毫不含糊地作为sinless ，并在连续协定与基督的意志。 Protestants have also argued that Mariology exaggerates the contribution that any human can make to divine redemption.新教徒也辩称， mariology夸大的贡献，任何人可以作出神圣的赎回权。 Luther and Calvin saw Mary as a human who in herself was nothing; she was enabled to bear Christ wholly through God's grace.路德和卡尔文看到玛丽作为一个人谁在自己没有;她能够承受基督完全通过上帝的恩典。 Conservative Protestants argue that most Mariological excesses, her roles as Mother of God's Creatures, co - redemptrix, intercessor; her immaculate conception; and her "fullness of grace", spring from overestimating the human role in redemption, which was perhaps already implied by Irenaeus.保守的新教徒认为，最mariological过度，她的角色，作为上帝之母的动物，合作-r edemptrix， i ntercessor;她的圣母无染原罪的概念;和她的“丰满的宽限期” ，春季从高估了人类的作用，赎回，这是或许已经暗示，爱任纽。 This ancient theological issue may be the most fundamental one surrounding Mariology.这个古老的神学问题可能是最根本的一周边mariology 。
TN
Finger田纳西州手指
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
S Benko,
Protestants, Catholics and Mary; L Bouyer, The Seat of Wisdom; EA Carroll, "A
Survey of Recent Mariology," MarS 18, and "Theology on the Virgin Mary: 1966 -
1975," TS 37; JB Carol, Fundamentals of Mariology and Mariology; H Graef, Mary:
A History of Doctrine and Devotion; R Laurentin, The Question of Mary; G Miegge,
The Virgin Mary; TA O'Meara, Mary in Protestant and Catholic Theology; O
Semmelroth, Mary, the Archetype of the Church; E Schillebeeckx, Mary, Mother of
the Redemption. s benko ，新教徒，天主教徒和玛丽;升bouyer ，所在地的智慧;环境卡罗尔，
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b卡罗尔基本面mariology和mariology ; h graef ，玛莉：历史，理论和奉献精神; r洛朗坦，问题的玛丽;克miegge
，圣母玛利亚;电讯管理局局长o'meara ，玛丽在新教和天主教神学; o泽梅尔罗特，玛丽，原型教会电子商务施雷贝克，玛丽的母亲赎回。
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