Protopresbyter Basil A. Georgopoulos
Associate Professor of Theology, Aristotle University of Thessaloniki
Associate Professor of Theology, Aristotle University of Thessaloniki
The person and position of the Virgin Mary constituted one of the most sensitive points of friction and controversy during the Protestant Reformation of the 16th century.
In this connection the Roman Catholic dogmatic theologian Cardinal Gerhard Müller notes that:
“Mariology emerged as a popular field of theological controversy, mainly because within it the different conceptions regarding justification, grace, and anthropology are condensed and made manifest” (Katholische Dogmatik, 2016, p. 476).
The stance of John Calvin toward the person of the Theotokos is organically integrated into his broader theological vision, which is characterized by an absolute adherence to Holy Scripture and a strong concern about every practice or teaching that, in his judgment, might overshadow the unique salvific mediation of Jesus Christ.
Although Calvin rejects every form of honor and invocation, he does not adopt a simplistic view of the Theotokos.
On the contrary, he formulates an interpretation of her person and role which combines recognition of her election and faith with her undeniable inclusion in the common human condition — that is, in the need for redemption.
1. The Theotokos and Original Sin
A central point of Calvin’s position concerning the Theotokos is his rejection of the idea that she was free from original sin.
Calvin maintains that Mary was conceived and born within the sinful human condition, just like every human being.
Only her Son was preserved from original sin — and this not because of His mother, but solely through divine action (Calvin, Werke 2, 352).
2. The Ever-Virginity of the Theotokos
In agreement with Martin Luther and Huldrych Zwingli, Calvin accepts and emphasizes the ever-virginity of the Theotokos.
The references of Holy Scripture to the “brothers” of Jesus are interpreted by him not as evidence of other children of Mary but as references to relatives (Calvin, Werke 45, 70; 46, 271).
3. Acceptance of the Term “Theotokos”
John Calvin accepts the Christology of the Synod of Chalcedon. Within this framework he accepts the term “Theotokos” for the Virgin Mary.
In his works he explicitly refers to Nestorius in order to demonstrate his opposition to every Christological teaching that divides the unity of Christ into two persons.
Especially in his commentary on the Gospel of John he explicitly rejects Nestorianism. He included Nestorius and his teaching among the instruments used by Satan to overthrow sound dogma (Calvin, Werke 47, 14).
For this reason he categorically and forcefully rejected the designation “Nestorian,” which was attributed to him by Lutheran opponents, emphasizing that his teaching was in agreement with Chalcedon.
4. The Faith of the Theotokos and Her Exemplary Role
Calvin places particular emphasis on the faith of the Theotokos Mary.
Mary is called to endure trials, doubts, and pain, living out her faith just as every Christian does.
Precisely for this reason she can function as an example — not as an object of worship or honor, but as a model of faith, obedience to the will of God, attentive listening to His word, confession, and glorification (Calvin, Werke 45, 33; 46, 74; 46, 105).
5. Her Election and Her Need for Redemption
Calvin acknowledges that from eternity Mary was chosen for her unique role in the birth of the Savior.
However, this election does not abolish the fact that she herself also stands in need of redemption.
Mary, within her faith, experiences the regeneration and renewal intended for all believers.
Even within the framework of her election she remains fully included in the common course of humanity awaiting redemption (Calvin, Werke 45, 29; 348).
6. The Rejection of Honor Given to Her
John Calvin expresses with clarity and strict dogmatic rigor his absolute rejection of every form of honor or invocation addressed to the Theotokos.
He rejects altogether both honorific reference and prayerful appeal to the Theotokos, considering them completely unfounded since — according to his judgment — they are not explicitly and exclusively grounded in Holy Scripture.
For Calvin, every act of honor or invocation toward the Theotokos constitutes a transgression of the strict limits of biblical testimony and therefore automatically falls under his categorical and irrevocable disapproval.
According to his claims, the honor then prevailing toward the Theotokos had deviated into an unjustified exaltation and promotion of her, contrary to Scripture and therefore theologically unacceptable.
This rejection does not merely have a practical or liturgical character but is rooted in a specific theological understanding of the nature of prayer, which Calvin regards as a central element of worship, within which the relationship between God and man is realized exclusively (Calvin, Werke 45, 25; 46, 72).
7. Rejection of Her Mediation, Invocation, and Marian Feasts
Calvin rejects every idea of mediation by the Theotokos.
The phrase “Hail, full of grace” (Gospel of Luke 1:28) is understood exclusively as a historical greeting to the Virgin present at that time and cannot be transferred to later liturgical practice (Calvin, Werke 46, 25, 63).
The only mediator is Jesus Christ.
Within the same theological framework, all Marian feasts are rejected, since Calvin regarded them as intrusions of pagan elements into the Christian faith and potential sources of idolatry (Calvin, Werke 45, 35).
He maintained that any attribution of mediatory properties to Mary undermines the role of Christ as the sole Mediator between God and man.
At this point it should also be mentioned that Martin Luther likewise argued that Mary had been turned into an “idol” (WA 30/II, 348), because believers turned away from Christ as a strict judge and sought refuge in the maternal gentleness of Mary (WA 30/III, 312).
8. The True Honor of Mary
According to the Reformer of Geneva, the true honor given to Mary does not consist in ritual or festal practices but in imitating her.
Her value does not arise from herself but from the grace of God that worked within her.
The gifts attributed to her are divine gifts and not inherent properties of her person (Calvin, Werke 46, 107).
The Theotokos Mary remains a human being who is saved through her Son, and precisely for this reason she can function as a model of Christian faith (Calvin, Werke 45, 35).
Source: Translated by John Sanidopoulos.
