Article
Mary: Grace and Hope in Christ, Anglican-Roman Catholic International Commission: an Agreed Statement, Continuum, 2005, ISBN 9819281328 (commission earned), (pp82)
The following is my paraphrase of the Conclusion (pp76-81):
A careful ecclesial and ecumenical exegesis, in the light of ancient common traditions, has re-positioned Mary in the economy of hope and grace. Reaffirmed:
- Interpretation of Mary's role must not obscure Christ's unique mediation
- As the virgin Theotokos, we observe her festivals and accord her honour among the saints
- Prepared by grace to be the mother of our Redeemer, she was redeemed and received into glory
- She is a model of faith, holiness and obedience; and can be seen as a prophetic figure of the church.
The basis of all understanding is scriptural.
Review of the document:
- It is impossible to be faithful to Scripture without giving due attention to Mary
- The ancient common traditions stress the Theotokos in the Christological controversies, and the Fathers' use of Biblical imagery to interpret and celebrate Mary's place in the plan of salvation
- Late Medieval excesses and Reformation reaction led to divergent paths in broken communion
- Subsequent developments have made re-reception possible in both communions.
Advances in agreement; that:
- The teaching that God has taken the Blessed Virgin Mary in the fullness of her person into his glory as consonant with Scripture, and only t be understood in the light of Scripture
- In view of her vocation to be the mother of the Holy One, Christ's redeeming worked reached 'back' in Mary to the depths of her being and to her earliest beginnings
- The teaching about Mary in the two definitions of the Assumption and the Immaculate Conception, understood within the biblical pattern of the economy of hope, can be said to be consonant with the teaching of the Scriptures and the ancient common traditions
- This agreement, when accepted by our two communions, would place the question about authority which arises from th two definitions of 1854 and 1950 in a new ecumenical context
- Mary has a continuing ministry which serves the ministry of Christ, our unique mediator, that Mary and the saints pray for the whole Church and that the practice of asking Mary and the saints to pray for us is not communion dividing."
KC 7/10