Hyperdulia

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As hyperdulia ( Latin cultus hyperduliae , German also "excessive esteem" or "high service") is described by the classical Catholic dogmatics, the special devotion to the mother of God Mary by the church. After that is the worship of degrees of Mary, although much less than the God alone is entitled worship ( cultus latriae ) but exceeds due to their dignity, sanctity and venerability as God's mother the angels and other saints due reverence ( dulie , Cultus duliae , Greek δουλεία ).

The Greco-Latin neologism hyperdulia did not appear until the High Middle Ages . The biblical basis of hyperdulia can be found in the Gospel of Luke : Lk 1,28,42,48 EU and Lk 11,27 EU . In the case of the Church Fathers , hyperdulia has been demonstrable since the 4th century AD.

Development and use of the term

middle Ages

Wilhelm von Auxerre († 1231/37) wants to emphasize the special veneration of Christ ( dulia dignior or dulia maior ) with the term hyperdulia .

Following on from Petrus Lombardus ( In Psalmos 98,5 Migne PL 191, 895), who declared a "more worthy veneration" ( dulia dignior ) for Mary than for other saints, hyperdulia was used towards the middle of the 13th century for the special veneration of Mary , so with Bonaventura ( sentence commentary , book III, dist. 9, art. 1, qu. 3) and Thomas Aquinas ( Summa theologiae III, qu. 25, art. 5). Thomas had already stated in a sentence commentary (Book III, dist. 9, qu. 1, arg. 2, sol. 3): "Insofar as [Mary] belongs to Christ, she is venerated through hyperdulia" (inquantum pertinet ad Christum, honoratur hyperdulia) . Bonaventure and Thomas Aquinas create the basis for the later use of the term in classical Catholic dogmatics, which uses hyperdulia to denote the special veneration of Mary, the Mother of God.

reformation

The term is often present in theological debates since the Reformation and the Catholic Reform due to the Thomas commentary and the denominational controversies surrounding the veneration of Mary.

From the churches of the Reformation, Calvinism distances itself furthest and most violently from the concept and practice of Catholic hyperdulia. It is true that, according to ancient church belief , Calvin himself calls for recognition and constant praise of Mary's motherhood. In particular, the invocation of Mary to intercede with God in order to obtain divine grace is considered in Calvin's entourage to be a “despicable blasphemy” (exsacrabilis blasphemia) .

Official usage in the Catholic Church

The term hyperdulia is only taken up very late and only very rarely in official pronouncements of the Catholic Church: towards the end of the 19th century ( Congregation for Rites , decree of June 1, 1884) and at the beginning of the 20th century ( Codex Iuris Canonici 1917, can . 1255, § 1).

The Second Vatican Council , on the other hand, speaks of a “cult of its own kind” ( speciali cultu ) ( Lumen gentium 66). Pope Paul VI emphasizes in the introduction of his letter Marialis cultus (1974) that “Mary is shown a special cult” ( peculiaris cultus ). This terminology is followed by both the new Codex Iuris Canonici from 1983 (can. 276, § 2, no. 5; can. 1186) as well as the authentic Latin edition of the Catechism Catholicae Ecclesiae published in 1997 (no. 971).

literature

  • Ludwig Ott : Outline of Catholic Dogmatics . 6th edition. Herder, Freiburg 1961, p. 259-261 .
  • Joseph Pohle , Josef Gummersbach : Textbook of Dogmatics. Paderborn: Schöningh 10th ed. 1952–56, Vol. 2 (1956), pp. 455–461.
  • Joseph Pohle: Hyperdulia. In: Michael Buchberger (Ed.): Kirchliches Handlexikon. A reference book on the entire field of theology and its auxiliary sciences. Volume 1: A-H. Allgemeine Verlags-Gesellschaft, Munich 1907, Sp. 2066.
  • Anton Bodem: Hyperdulia . In: Remigius Bäumer / Leo Scheffczyk (eds.): Marienlexikon. St. Ottilien: EOS 1988-1994, Vol. 3 (1991), Col. 277.
  • Franz Courth : Hyperdulia . In: LThK ³ 5 (1996), col. 370.
  • Leo Cardinal Scheffczyk : Maria. Mother and consort of Christ . St. Ulrich, Augsburg 2003, p. 201-213 .

Individual evidence

  1. ↑ See Artur Michael Landgraf : Dogmengeschichte der Frühscholastik , Vol. II / 2, Regensburg 1954, p. 161.
  2. ^ John Calvin: Harmonia Evangelica , ad Luc. I, 48 (1555), Op. omn. 45, 38, lines 11-15: Quodsi tam insigne est [sc. Dei beneficium erga Mariam ], ut passim omnium ore praedicari debeat, ipsi Mariae, in quam collatum fuerit, de eo silere minime fas est .
  3. ↑ Johannes Calvin: Articuli a Facultate sacrae theologiae Parisiensi determinati super materiis fidei nostrae hodie controversis cum antidote , cap. 25 (1544). Opera omnia, Braunschweig / Berlin 1864-1900, Vol. 7 (1863), Col. 44, lines 11 f.
  4. ↑ On Calvin's Mariology cf. Konrad Algermissen : Calvin, Johann. In: Remigius Bäumer , Leo Scheffczyk (eds.): Marienlexikon. St. Ottilien: EOS 1988-1994, Vol. 1 (1988), Sp. 640b-642b.
  5. ↑ Acta Apostolicae Sedis 16 (1883/84), 526.
  6. ^ Pope Paul VI: Adhortatio Apostolica Marialis cultus , Introductio (February 2, 1974), Latin version .
  7. ^ Catechismus Catholicae Ecclesiae website of the Vatican