22 Prof. Dr. Eduardo Echeverria Perspectief waardoor de scherpte van de controverse zo niet wordt weggenomen, dan toch verzacht. Of blijft de Mariologie een van de grootste weerstanden te midden van àlle pogingen tot toenadering en wederzijds begrip en is het misschien zo, dat allerlei nieuwe en ongetwijfeld belangwekkende interpretaties toch weer overschaduwd worden door de onveranderlijkheid van het Mariologische dogma? (277) Referring to the nouvelle théologie, the hermeneutics of dogma of this theology presupposes the distinction between propositional truths of faith and their formulations in reflecting on the sense in which a doctrine, already confirmed and defined, is more fully known and deeply understood. It also presupposes a historical dimension to the clarification of unchangeable doctrinal truth. According to Congar, for example, history shows continuity, indeed, identity persisting from the apostolic deposit, which is a determinate revealed datum, to the developed assertions of Church dogma, such as dogmatic teaching regarding Mary’s place in the plan of salvation. Although the truths of the faith may be expressed differently, they must be kept within determinate bounds. That is, we must always determine whether those re-formulations preserve the same meaning and mediate the same judgment of truth. Hence, asks Berkouwer, “bestaat er wel een mogelijkheid om via de onderscheiding tussen vorm en inhoud, tussen representatie en affirmatie enig licht te verspreiden voor een nieuw oecumenisch perspectief of geldt ten aanzien van het Mariologische dogma, dat dit ten enenmale uitgesloten is?” (277) 2 Framing Huijgen’s ecumenical approach to Mary Turning now to Huijgen’s book on Mary it should be seen against the background of Berkouwer’s formulation of the hermeneutics of dogma in light of the nouvelle théologie. Huijgen’s book is ecumenically sensitive, erudite, and wide-ranging, covering exegetical, theological, cultural, and, by implication, philosophical issues. Given the limits of this article review, I won’t get into the details of these issues. Rather, my aim is to frame his approach to Marian theology, particularly as it bears upon the ecumenical relationship between Roman Catholics and Reformed Protestants. In the report of the second phase of the ecumenical conversations between the World Alliance of Reformed Churches and the Pontifical Council for Promoting Christian Unity (1984–1990), three contemporary Reformed
RkJQdWJsaXNoZXIy MzgxMzI=