Marian faith symbols – doctrinal foundation (Pontifical Doctrine IV, nos. 1-7)

*Doctrina Pontificia IV: Marian Documents* (PAMI/BAC, 1954)

The *Doctrina Pontificia IV: Documentos Marianos* (PAMI/BAC, 1954) begins with the Symbols of Faith that form the dogmatic foundation for Christian Mariology. The first seven documents in this corpus are ancient Marian faith formulas of the Church, affirming Mary’s virgin motherhood as a universal article of faith.

The Seven Marian Symbols

1. Ancient Western Formula

The earliest Western formula states: *”natus est de Spiritu Sancto ex Maria Virgine”*, he was born of the Holy Spirit from the Virgin Mary. This Marian clause is inseparable from the mystery of Christ: Mary’s virginity guarantees the divinity of the incarnate Word.

2. Recent Western Formula (Apostolicum)

The Apostolic Symbol, in its final form, proclaims: *”qui conceptus est de Spiritu Sancto, natus ex Maria Virgine”*, who was conceived by the Holy Spirit and born from the Virgin Mary. This is the most widespread Christian formula globally.

3-4. Eastern Formulas

Eastern formulas, parallel to the Nicene-Constantinopolitan Symbol, also affirm the incarnation of God’s Word *”ex Maria Virgine”* (from the Virgin Mary), ensuring the universality of the Marian confession within the united Church.

5. “Fides damasi” Formula

Attributed to Pope Damascus I (366-384), this formula elaborates on the Marian clause with theological precision: Mary is a true Mother, not merely a passive instrument, *”veram matrem”* (true Mother).

6. “Libellus in modum symboli” Formula

The origin of this document is uncertain (possibly Gaul, 5th century), stating that Mary is both the Mother of God (*Theotokos*) and ever-virgin (*semper Virgo*), anticipating the great debates of Ephesus.

7. “Quicumque” (Athanasian Symbol) Formula

The Athanasian Symbol (*Quicumque vult salvus esse*), likely from the 5th century, states: *”perfectus homo ex anima rationali et humana carne subsistens, aequalis Patri secundum divinitatem, minor Patre secundum humanitatem, qui licet Deus sit et homo, non duo tamen sed unus est Christus, unus autem, non conversione divinitatis in carnem, sed assumptione humanitatis in Deum”* (A perfect man, subsisting from a rational soul and human flesh, equal to the Father according to divinity, and inferior to the Father according to humanity; who, although he is both God and man, is not two but one Christ, one alone, not through a conversion of divinity into flesh, but through an assumption of humanity into God). The assumed humanity was taken from the Virgin Mary.

Dogmatic Significance

These seven symbols demonstrate that belief in Mary as Mother of the Virgin is not a late popular devotion but a universal article of faith since the early centuries. The Marian clause in the creeds forms the foundation upon which all Church Mariology rests: Mary is inseparable from the mystery of the Incarnation.

Further Reading

Explore *Mariologia*, *Lumen Gentium, cap. VIII*, *Ineffabilis Deus (Pio IX, 1854)*, and *Post-Graduate Marian Studies*.