(138) Halkes, Gott hat nicht nur starke Sohme 97, 105.
Gossmann thinks that Mary needs more
room so her own worth is evident (Die streitbaren Schwestern 100).
(139) Johnson, "Mary and Contemporary Christology: Rahner and Schillebeeckx," Eglise et
Theologie 15 (1984) 179-80.
(140) Walter Kasper, "On the Church," America 184 (April 23-30, 2001) 13; Kasper, "Das
Verhaltnis von Universalkirche und Ortskirche: Freundschaftliche Auseinandersetzung mit der Kritik
von Joseph Kardinal Ratzinger," Stimmen der Zeit 218 (2000) 800-801. Ernst Haenchen, The Acts
of the Apostles: A Commentary (Philadelphia: Westminster, 1971) 172-75; Richard F. Zehnle,
Peter's Pentecost Discourse (Nashville: Abingdon, 1971) 112. I have summarized some of the
reasons in "Pentecost in Relation to the Ontological and Temporal Priority of the Universal Church,"
in Kirche in okumenischer Perspective, ed. Peter Walter et al. (Freiburg: Herder, 2003) 104-8.
(141) "The Contribution of Critical Exegesis to an Understanding of Mary and Marian Doctrine," in
Biblical Exegesis & Church Doctrine 86-100.
(142) "Maria, Die Frau" 58.
(143) Truly Our Sister 100-1.
(144) Gossmann, "Mariologische Thesen in der feministischen Theologie" 168-69.
(145) "Maria, Die Frau" 58. See also Halkes, "Mary in My Life" 62-63.
(146) "Mary and the Image of God," in Mary: Woman of Nazareth, ed. Doris Donnelly (New York:
Paulist, 1989) 43: "Mary and the Female Face of God," Theological Studies 50 (1989) 516.
Leonardo Boff says Mary is "hypostatically united to the Third Person of the Blessed Trinity," and is
"Co-Redemptrix and Co-Mediatrix of salvation." For this reason "Mary is not beneath Jesus, but
beside him" (The Maternal Face of God [San Francisco: Harper & Row, 1987] 93, 95). In reviewing
the manuscript of the present article a friend observed that feminists are beginning to discuss Paul
Tillich's theology of theonomy as a way of handling the issue that heteronomy raises, though she
noted this discussion has not yet taken written form. Theonomy is covered in Systematic Theology
1.85-86; 147-150; 2.249-268.
(147) John of Damascus expands on this dictum in On the Orthodox Faith 3.12; critical text in Die
Schriften des Johannes von Damaskos, Patristische Texte und Studien, 12 (Berlin: de Gruyter,
1973) 133-36.
(148) "Can there be an Ecumenical Mariology," in Mary in the Churches xv.
(149) "The Ever-Virgin Mother of God," in The Mother of God, ed. E. L. Mascall (London: Dacre,
1949) 52.
(150) "Catholic Perspectives," The One Mediator, the Saints and Mary, Lutherans and Catholics in
Dialogue VIII, ed. H. G. Anderson et al. (Minneapolis: Augsburg, 1992) para. 61, p. 45.
(151) Women and the Word 55, 68.
(152) "Toward a Feminist Biblical Hermeneutic," in The Challenge of Liberation Theology, ed. B.
Mahan, L. D. Richesin (Maryknoll, N.Y.: Orbis, 1981) 107.
(153) Marialis cultus no. 24; Acta apostolicae sedis 134.
(154) Alejandro Martinez Sierra, "La Mariologia Espanola en los anos 1950 a 2000," Ephemerides
Mariologicae 51/2 (2001) 71.
(155) Commentary on the Documents of Vatican II, ed. Herbert Vorgrimler, 5 vols. (New York:
Herder & Herder, 1967-1969) 1.134-35. Regarding the split among the fathers on the question of
inserting the chapter on Mary into the schema of De ecclesia (1114 for insertion, 1074 against
