Nostra Aetate and Mary: Mary as a Bridge Figure Between Christianity and Islam

Nostra Aetate and Mary: Mary as a Bridge Figure Between Christianity and Islam 

Nostra Aetate references Mary as a shared figure between Christians and Muslims and alludes to shared sites of Marian devotion.  Within the document, several sentences speak about Muslims, with one stating, “They [Muslims] honor Mary, his virgin mother; at times they even call on her with devotion.”  The statement reflects the observation of Christians, specifically Catholics, on how Muslims refer to Maryam and relate to her, such as visiting the various shrines devoted to her.  This observation represents a personal connection that many Christians had with Muslims, speaking directly to them or seeing their religious practice rather than one based simply on Islamic texts.  Specifically, this statement in Nostra Aetate was influenced by what bishops had seen at Meryem Ana Evi in Turkey where Christians and Muslims both visited the site with reverence and devotion.  As one mid-20th century French missionary Yves Plumey observed,

“[Muslims] piously visit Marian sanctuaries, take part in processions honoring her, devoutly honor her images, often name their daughters after her and implore her protection everywhere:  these things are very frequently reported in India, Pakistan, Mozambique, Egypt, Iran, Turkey, and most especially in Ephesus, where the government kindly approves and allows the opportunity.” 

Even though Plumey was stationed in Cameroon in Africa, he was in touch with Christians from the Middle East and South Asia who witnessed devotion to Maryam in various ways, from names to depictions. He speaks about the entire Muslim world but makes a special reference to the Virgin Mary House near Ephesus, which is sanctioned and protected by the Turkish government.

The statement on Maryam fits within the larger section of Nostra Aetate regarding Muslims:

“The church has also a high regard for the Muslims. They worship God, who is one, living and subsistent, merciful and almighty, the Creator of heaven and earth,1 who has also spoken to humanity. They endeavor to submit themselves without reserve to the hidden decrees of God, just as Abraham submitted himself to God's plan, to whose faith Muslims eagerly link their own.”

Maryam is thus referenced alongside Abraham, who is also seen as a model of faith, submission, and spirituality.  The Catholic Church affirms that Muslims worship one God who is “merciful and almighty” and “spoke to humanity”.  Such descriptions are apt regarding the chapter and story of Maryam where the name of God “the Merciful” is frequently used and where Gabriel/Jibril spoke directly to Maryam.  Through this description, the Catholic church saw Muslims through a theological lens, not simply one of politics, violence and conquest as in the reminiscent of Islamophobic tropes that are pervasive today.  

Christians and Muslims have both used the site as a platform to speak about interreligious affairs and ecumenical relations.  For instance, the Turkish government actively maintains the house as a way of asserting its commitment to religious diversity, preserving history and fostering interfaith dialogue.  The messages of Nostra Aetate and Meryem Ana Evi are further reflected in the statements of Pope Francis.  Pope Francis’s use of Mary comes in the context of a more general speech, in which he addresses the issue of Muslim immigrants, Christian minorities, and dialogue.  In his various statements, he makes comments positive of Islam and Muslims in light of Jesus and Mary: “The sacred writings of Islam have retained some Christian teachings; Jesus and Mary receive profound veneration and it is admirable to see how Muslims both young and old, men and women, make time for daily prayer and faithfully take part in religious services.”  He emphasizes that Muslims continue to “retain some Christian teachings” and then proceeds to discuss their “profound veneration” of Jesus and Mary, a possible reference to Meryem Ana Evi and other forms of Muslim devotion.  He then continues by saying that it is “admirable” to see both young and old Muslims, men and women, dedicate time to daily prayer and participate in religious services.  Islam is not a religion of the elderly or of males but includes many youths and women.  The Pope commends Muslims for making prayer and religious services a priority and part of their daily schedule, especially in increasingly secular societies.  The Pope thus goes beyond the words of Nostra Aetate by emphasizing commonalities and differences and stresses moral action and a community of believers.

In summary, this paper will examine how Nostra Aetate uses Mary as a bridge figure between Christians and Muslims and how it influenced subsequent Popes and religious figures to reference her in various speeches and statements.  It will examine how Muslims have been receptive to this initiative through visiting Meryem Ana Evi in Turkey as well as writing about her in academic and scholarly settings.  It will conclude by critically examining this use and ask how Mary can open doors to new theological inquiry, shared devotion and Christian-Muslim dialogue.