Dnes je první den podle občanského kalendáře a zároveň důležitá slavnost v římskokatolické církvi - Slavnost Matky Boží. Tato slavnost vychází z nauky třetího ekumenického koncilu, který se konal v Efezu, 22.6 až 10.7 roku 431. Na tomto koncilu byl sesazen konstantinopolský patriarcha Nestorios (381–451), který přiznával Panně Marii titul "Kristo-rodička" (Χριστοτόκος), ale nikoli "Boho-rodička" (Θεοτόκος). Vzhledem k jednotě božské a lidské přirozenosti v osobě Krista je ovšem toto odmítnutí povážlivé a Církev dospěla k názoru, že Marii třeba přiznat i titul "Bohorodička".
Místo konání efezského koncilu (Foto Patrick Comerford)
Hlavní zásluhu na formulaci a prosazení orthodoxní nauky měl alexandrijský patriarcha sv. Cyril (376–444). Po koncilu došlo naneštěstí k rozdělení křesťanstva na "západní" církev (zahrnující i dnešní pravoslaví) a církev Východu, která své centrum přesunula do Persie. Není mi zřejmé, zda byl sv. Cyril dostatečně trpělivý a spravedlivý vůči Nestoriovi. Každopádně se zdá (podle nálezu Nestoriova spisu Héakleidův bazar z r. 1895), že Nestorios nebyl "nestorián" (nezastával dvojí, tj. ne-jednotnou osobu v Kristu) a že nestoriánská církev východu také nebyla to, za co byla považována v latinském a byzanském křesťanstvu.
Krásným plodem ekumenického hnutí posledních let je společná christologická deklarace Asyrské církve Východu (dědičkou oné tzv. "nestoriánské" tradice) a Církve římskokatolické. Centrální pasáž:
Christ therefore is not an " ordinary man" whom God adopted in order to reside in him and inspire him, as in the righteous ones and the prophets. But the same God the Word, begotten of his Father before all worlds without beginning according to his divinity, was born of a mother without a father in the last times according to his humanity. The humanity to which the Blessed Virgin Mary gave birth always was that of the Son of God himself. That is the reason why the Assyrian Church of the East is praying the Virgin Mary as "the Mother of Christ our God and Saviour". In the light of this same faith the Catholic tradition addresses the Virgin Mary as "the Mother of God" and also as "the Mother of Christ". We both recognize the legitimacy and rightness of these expressions of the same faith and we both respect the preference of each Church in her liturgical life and piety.
This is the unique faith that we profess in the mystery of Christ. The controversies of the past led to anathemas, bearing on persons and on formulas. The Lord's Spirit permits us to understand better today that the divisions brought about in this way were due in large part to misunderstandings.
Whatever our Christological divergences have been, we experience ourselves united today in the confession of the same faith in the Son of God who became man so that we might become children of God by his grace. We wish from now on to witness together to this faith in the One who is the Way, the Truth and the Life, proclaiming it in appropriate ways to our contemporaries, so that the world may believe in the Gospel of salvation.
Christ therefore is not an " ordinary man" whom God adopted in order to reside in him and inspire him, as in the righteous ones and the prophets. But the same God the Word, begotten of his Father before all worlds without beginning according to his divinity, was born of a mother without a father in the last times according to his humanity. The humanity to which the Blessed Virgin Mary gave birth always was that of the Son of God himself. That is the reason why the Assyrian Church of the East is praying the Virgin Mary as "the Mother of Christ our God and Saviour". In the light of this same faith the Catholic tradition addresses the Virgin Mary as "the Mother of God" and also as "the Mother of Christ". We both recognize the legitimacy and rightness of these expressions of the same faith and we both respect the preference of each Church in her liturgical life and piety.
This is the unique faith that we profess in the mystery of Christ. The controversies of the past led to anathemas, bearing on persons and on formulas. The Lord's Spirit permits us to understand better today that the divisions brought about in this way were due in large part to misunderstandings.
Whatever our Christological divergences have been, we experience ourselves united today in the confession of the same faith in the Son of God who became man so that we might become children of God by his grace. We wish from now on to witness together to this faith in the One who is the Way, the Truth and the Life, proclaiming it in appropriate ways to our contemporaries, so that the world may believe in the Gospel of salvation.
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