Manfred HAUKE, Introduction to Mariology, trans. Richard Chonak, Washington, DC: The Catholic University of America Press, 2021. ISBN: 9780813233376, $34.95. Reviewed by Walter N. SISTO, D'Youville, Buffalo, NY 14201.

Richard Chonak’s translation of Manfred Hauke’s Introduzione alla Mariologia (2008) provides a wonderful handbook on Catholic Mariology. Hauke’s (H) book presents an overview of the history, magisterial teachings, and current debates on the major doctrines on Mary from the Old Testament preparation for the person of Mary (chapter one) to marian veneration and devotion (chapter 10). The result is that readers receive a full-blooded introduction to Catholic Mariology and are then provided with resources to pursue further research on Mary as well as links to where leading scholars in the field present their research. (Cf. the Appendix and Bibliography) This is a welcomed text for anyone interested in learning more about Mariology.

Chapter three provides a pristine example of H’s theological acumen. The chapter itself addresses an often-missed idea in a discussion of Mary’s significance for salvation history, the starting point for systematic reflection on Mary.  The chapter elucidates the fundamental principle from which to deduce “all the details about our Lady.” H offers a succinct overview of the debate regarding the mariological principle. For instance, Jacques Bittremieux advocates a dual-principal approach including the themes of “the Mother of God” and “companion of the Redeemer.” (117) Many mariologists proffer single-principal approaches such as “Mother of God,” “New Eve,” “perfect disciple of Christ,” “radically redeemed,” and “spousal motherhood.” This plethora of starting points is evident in the teachings of recent Popes such as Pope John Paul II’s Mulieris Dignitatem which stresses an anthropological approach to Mary or Pope Benedict’s “ecclesiotypical variation on Mariology” in his Sacramentum Caritatis. (102)Recently, Pope Francis in his Verbum Domini and Lumen fidei drawon Benedict's words and Francis’s Evangelii Gaudium stresses thatMary “appears as a ‘most pure icon of the Church’ and ‘star of the new evangelization.’” (105-106) H proposes that the first principles for mariological discourse should be: “the mother of God”, “woman of the covenant,” and she is feminine. (115)

Moreover, H engages feminist criticisms of mariologies that stress Mary’s femininity. However, for H, Mulieris Dignitatem is a significant contribution to this discussion in part because it unambiguously states that Mary is the “fulfillment of female personality”. (132) Motherhood and virginity are the two elements essential to the feminine personality that feminism rejects or ignores. While motherhood is the “internal psychophysical character, implies the greater capacity by women to pay attention to another person,” virginity “opens itself to spiritual motherhood: being ‘open to all people, who are embraced by the love of Christ the Spouse.” (133-134) Unfortunately, the reader is left without a clear rationale why H’s starting point is preferable to the other perspectives he mentions. Moreover, his main sparring partner and representative of Catholic feminism is Mary Daly, who by his admission is an “extreme example.” He does not engage feminists in good standing with the magisterium such as Elizabeth Johnson or her book Truly Our Sister thatattempts to reconcile Mariology with feminism. (H mentions Johnson’s book briefly in one footnote.) This section would be more balanced if he engaged recent scholarship from leading Catholic feminist theologians.

Nevertheless, another important chapter is chapter nine. Here H provides a succinct and clear theological explanation of the apparitions of Mary, and more incredibly how those apparitions that point to the prophetic mission of Mary in salvation history. H makes an important observation that in apparitions recognized by the Church there is a “strong Christological and ecclesiological orientation.” (407) Mary even in her insistence on consecration to her Immaculate Heart always points us to her Son and his Church. This is evident in the apparitions that have the highest degree of credibility (e.g., Guadalupe, Lourdes, and Fatima where the Catholic Church recognized the “sanctity of the seer” and offers an optional liturgical celebration in honor of the apparition) and the deluge of reported Marian apparitions since the 1830s. In these apparitions, Mary acts prophetically, warning humankind to repent of sin, return to the sacraments and prayer (e.g., the rosary) and fasting, or face chastisement from her Son. (403) Mary’s prophet role is as a “motherly mediatrix” to change our ways and cooperate in God’s “merciful plan” to prepare her children for the Second Coming of Jesus Christ. (408)

H is a senior scholar and expert on Catholic mariology. His erudition and expertise are evident in this text. The result is one of the best, up-to-date, thoroughly researched introductions to Catholic Mariology published in recent years. It provides a solid foundation of Mariology and current magisterial teachings as well as the major theological debates to allow readers to confidently approach this topic. The appendix is a bonus because it offers resources and internet links to major mariological academic associations and journals such as the Mariological Society of America. This text is a theological handbook well-suited for an upper-level undergraduate or graduate class on Mariology/Marian studies.