Orthodox Thoughts on the Catholic-Evangelical Joint Statement on Mary

Protestant Iconography of Virgin and Child 

By Bp. Joseph Boyd (Ancient Church of the West)

In the "Catholic and Evangelical Joint Statement on Mary" we see some interesting concessions and statements by both sides. These Statements, in contrast to an Orthodox understanding of the function of the Holy Spirit, enlighten us to a true difference in the function of the Spirit within the Church, and the way in which the Spirit Guides the Church in Heaven and on Earth. 

The Catholics concede that Mary is "always inferior to Christ", and reinforce that her only function is to intercede on the behalf of the Church to her Son. Honor that is shown to Her is shown to her Son, and that the Church's traditional teaching is the foundation for this teaching, and that the declarations of popes has instated this teaching as undeniable. While this is understandable, the forthrightness in dealing with the problem of how the saints attain their heavenly status is not addressed, and so lacks the mechanism that the Orthodox have in the doctrine of the Uncreated Energies and the Doctrine of Theosis. This is truly the only method through which Saints could be glorified and work on behalf of Divine intercession for the Faithful, but without their work being based upon individual merit, but upon the Grace of God. If their ability is based on "finding favor" for the process of sanctification, which is not "God in us", but "obedience to God", then we truthfully earn our status before the throne as intercessor. If this be the case, then Mary would have to have been sinless, for her unique status could not be "earned" in the sense of an ordinary saint, and therefore, Her status would be a result of the novel doctrine of the immaculata. The problem with this would be that we would indeed "earn" our place, and anything earned is not of grace. 

The Evangelicals like to focus on "Openness to the leading of the Holy Spirit", but then "Differ on the subject of Church Authority", therefore, the contradiction is this - That there is no true mechanism left for the leadership of the Holy Spirit to be recognized and adopted by the Church as a whole. If it is a process of individual conviction, there is a huge problem with unity, and ends in the division of the Church by doctrine, in much the way Charismatics are divided and confused. This is clearly not the Biblical precedent for resolving questions of doctrine - We see clearly that the scriptures do not resolve questions by authoritative declarations, or by personal conviction, but through council of the Patriarchs, the leaders of the Church! Openness to the Holy Spirit is an empty platitude if the Church cannot receive and act upon the movings of the Holy Spirit, dissolving into chaos and doctrinal impotence, instead of unity and "doing things decently and in order". But to receive the direction of God, there must be an authoritative method, and for an authoritative method, there must be authority in the Church to begin with. And, a Church without the Holy Spirit's direct involvement is a Church without Authority, Authority both to deal with situations as they arise, and Authority to preserve the Scriptures as God intended. It is a central issue, and one that is perceived as irrelevant, but the mechanism of which has been the guide to the modern world and the idea of good governance, for the "Sum is Greater than the Parts".