One of the many areas that needs to be examined in both Latin-American and Hispanic-American theology is that of Marianism. Many in the Protestant tradition are hesitant to even talk about this because they believe that Marianism (veneration and respect for Mary the mother of Jesus) borders on Mariolatry (the deification and worship of Mary). In this essay, I seek to make a distinction between the two, and also to explore the role that Marianism plays in the Hispanic community in the Diaspora of the U.S.A.
We begin with the issue of the "Theotokos." In the Greek language, this word means "God-bearer." In the theology of the Eastern Orthodox and Roman Catholic churches, the theology of the Theotokos is that in her human body, the Virgin Mary bore the incarnate Son of God. In some cases, this concept of "God-bearer" has been conceptually translated as "Mother of God." The concept of "Mother of God" alienates Protestant Christians, because in their minds, Mary is being elevated to the status of God, and therefore, resulting in worship of Mary. They ask "How can Mary be the Mother of God if God created us all, and in chronological order precedes us all?" In asking these types of questions, and in closing off further discussion on the matter, they fail to realize that what their Catholic and Orthodox sisters and brothers are saying is that Mary is the Mother of the incarnate God. But then, in saying this, Protestants fail to realize that the Scriptures affirm the idea of the "God-Man," that we cannot divide the human from the divine nature of Jesus. The fact that the Scriptures emphasize that "the Word became flesh" (John 1:14), and that "God was manifest in the flesh" ( 1 Timothy 3:16) is a strong indication that biblically-speaking, we cannot separate the divine from the human nature in Jesus.
In Hispanic-American theology, popular religiosity is a praxis that in reenacting the suffering of our people, simultaneously reminds us that suffering is not the last word. It is no coincidence that the crucified Jesus and the Virgin Mary are so central to U.S. Hispanic popular religiosity. By identifying with the anguish of the Crucified, we recall the anguish of our people, which like the cross, is the seedbed of our our liberation. By identifying with Mary, especially in her various manifestations, we likewise recall her special concern for the downtrodden, reflected in the fact that those whom she chooses as her messengers are usually poor people of indigenous, mestizo, or mulatto background. When we look at Mary, we see the visage of our people (Roberto Goizueta, "Rediscovering Praxis: The Significance of U. S. Hispanic for Theological Method," in We Are A People: Initiatives in Hispanic-American Theology. Roberto Goizueta, ed. Minneapolis: Fortress Press, 1992, p. 68).
One of the examples of how Mary plays a role in the history and theology of Hispanic people (especially those of Mexican origin) is pronouncements by the Catholic Church and its leaders. In 1660, the Catholic Church declared that " Our Lady of Guadalupe is the Blessed Virgin Mary" (Helen Behrens, America's Treasure: The Virgin of Guadalupe. Mexico, 1955, p. 18). In 1574, Pope Benedict XIV said of Mexico "God has not done likewise with any other nation. We declare Our Lady of Guadalupe to be recognized, invoked, and venerated Patroness and Protector of Mexico (Ibid)."
To understand the symbol of Guadalupe is to understand the essence of being Mexican. Traditionally, this essence carried over to Chicanos in the American Southwest, where the symbol of Guadalupe exists vividly. Almost every Chicano city has a church named Guadalupe. A major river in Texas is named the Guadalupe River. Many Chicanos, both male and female, bear her name Guadalupe, who like Jesus, is very real to us. We are constantly reminded of her presence by the names of our relatives and friends ( Andres Guerrero, A Chicano Theology. Maryknoll, New York: Orbis Books, 1987, p. 96).
The claim is made that Nuestra Senora de Guadalupe appeared to Juan Diego, an Aztec, on December 9, 1531. Every Saturday after his and his wife's baptism, Juan would pass by the hill of Tepeyac as he walked the two miles from Tolpetiac to Tlatelolco to hear our Blessed Lady's Mass sung at dawn. One morning he heard music coming from the top of the hill. As he approached to investigate, a young woman, an Aztec appeared to him. She asked that a temple be built in her honor. She also said "I will give all my love and motherly compassion for those who seek my aid (Behrens, p. 18)."
La Virgen de Tepeyac is the very core to understanding the struggle of the contemporary Mexican, born out of the violent intercourse of Spain and Mexico-of the Old World father and the New World mother. Each generation of Mexicans has been able to see mirrored in tilma (cloak) the reflections of its sufferings, struggles, and ideals (Virgilio Elizondo, La Morenita: Evangelizer of the Americas. San Antonio: Mexican American Cultural Center, 1980, p. 34).
Like Mary, we suffer at the foot of the cross, and like Mary, we are emboldened by the news that "He is risen." Our solidarity with Jesus is thus, at the same time, the source of the hope that compels us to struggle for justice (Goizueta, p. 6).
Now, the above-mentioned talks about the role that Mary plays among the oppressed of Latin America in general, and the people of Mexico in particular. The information demonstrates how she is seen in Latin American Catholicism.
We might ask, "How about the role of Mary in Scripture and in Protestant theology?" In the story of the wedding at Cana of Galilee (John 2), it is mentioned that when the wine had run out, Mary took advantage of the situation to display the power of her son. After some apparent tension between her and Jesus relative to His display of power, Mary said to the people present "Do whatever He tells you." It was like she was not only exercising her role as Jesus's mother, but also assuming authority for herself by telling the people what to do. This brings us to the issue of the writer of Hebrews referring to Jesus as our "Elder Brother (Hebrews: 2: 11-15)." It raises the question that if Mary was the mother of Jesus, and Jesus is then our brother, does that not imply that Mary is also our mother? Protestants would give a resounding "No!" because in their mind, that would be elevating Mary above even Jesus. Again, they fail to differentiate between Marianism and Mariolatry. If the Scriptures inform us that Jesus is God incarnate, and that we cannot separate His two natures, can we not then make room for Mary being more than merely the earthly mother of Jesus? And in the same way that we revere our earthly mothers, a responsible biblical theology would call for us to venerate and give special respect to the Mother of God without falling into the trap of Mariolatry. As we continue to pursue how theology is done among Hispanic-Americans, we will also pursue a study of the theological implications of engaging in responsible "God-talk" in the context of a subjugated and oppressed people in the Diaspora of the U.S.A.
In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
Rev. Dr. Juan A. Carmona
Visiting Professor of Theology, Tainan Theological College/Seminary
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