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==Existence== |
==Existence== |
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The existence of this sect is seen as doubtful by many scholars. The theologian [[Karl Gerok]] disputed the existence of the Collyridians, describing it as improbable that a sect composed only of women could have lasted for as long as described by Epiphanius.<ref name=”Block13″>{{Cite book |last=Block |first=Corrie |url=https://books.google.com/books?id=NRtGAQAAQBAJ&dq=Collyridianism&pg=PA186 |title=The Qur’an in Christian-Muslim Dialogue: Historical and Modern Interpretations |date=2013 |publisher=Routledge |isbn= |pages=186 |language=}}</ref> Likewise, the problem with the only source for the existence of this sect being a heresiographical tractate by Epiphanius has been seen by [[Samuel Zwemer]]<ref name=”Block13″ /> and [[Averil Cameron]] as reason to doubt that this movement ever existed.<ref>{{Citation |last1=Cameron |first1=Averil |title=The Cult of the Virgin in Late Antiquity: Religious Development and Myth-Making |journal=Studies in Church History |volume=39 |pages=1–21 |year=2004 |doi=10.1017/S0424208400014959 |s2cid=163960138}}, at 6–7.</ref> |
The existence of this sect is seen as doubtful by many scholars. The theologian [[Karl Gerok]] disputed the existence of the Collyridians, describing it as improbable that a sect composed only of women could have lasted for as long as described by Epiphanius.<ref name=”Block13″>{{Cite book |last=Block |first=Corrie |url=https://books.google.com/books?id=NRtGAQAAQBAJ&dq=Collyridianism&pg=PA186 |title=The Qur’an in Christian-Muslim Dialogue: Historical and Modern Interpretations |date=2013 |publisher=Routledge |isbn= |pages=186 |language=}}</ref> Likewise, the problem with the only source for the existence of this sect being a heresiographical tractate by Epiphanius has been seen by [[Samuel Zwemer]]<ref name=”Block13″ /> and [[Averil Cameron]] as reason to doubt that this movement ever existed.<ref>{{Citation |last1=Cameron |first1=Averil |title=The Cult of the Virgin in Late Antiquity: Religious Development and Myth-Making |journal=Studies in Church History |volume=39 |pages=1–21 |year=2004 |doi=10.1017/S0424208400014959 |s2cid=163960138}}, at 6–7.</ref> |
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In 2006, ”[[The Remnant (newspaper)|The Remnant]]” magazine published news about the emergence of a religious movement call “Mary-Is-God Catholic Movement” (MIGCM) in the [[Philippines]] that believes that the Virgin Mary is a goddess. The magazine described this movement as a revival of a sect Collyridianism{{Cite web |title=Catholic News Watch |url=https://www.remnantnewspaper.com/Archives%20-%20News/archive-news-2006-0315.htm |access-date=2025-10-23 |website=www.remnantnewspaper.com}}
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==In the Quran== |
==In the Quran== |
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However, research in [[Quranic studies]] suggests that “the Quranic accusations that Christians claim Mary as God can be understood as a rhetorical statement.”<ref>{{Cite book |author1=Neuwirth |first=Angelika |title=Qur’ānic Studies Today |author2=Sells |first2=Michael |page=302 |quote=…the Quranic accusations that Christians claim Mary as God can be understood as a rhetorical statement}}</ref><ref>{{Cite book |last=Sirry |first=Mun’im |title=Scriptural Polemics: The Qur’an and Other Religions |date=2014 |publisher=Oxford University Press |pages=47}}</ref> For example, David Thomas states that verse 5:116 need not be seen as describing actually professed beliefs but rather as giving examples of {{transliteration|grc|[[shirk (Islam)|shirk]]}} (claiming divinity for beings other than God) and a “warning against excessive devotion to Jesus and extravagant veneration of Mary, a reminder linked to the central theme of the Qur’an that there is only one God and He alone is to be worshipped.”<ref name=”:2″>{{Cite book |last=Thomas |first=David |title=Encyclopedia of the Qur’an: Volume 5 |date=2006 |publisher=Brill |pages=370 |chapter=Trinity}}</ref> Similarly, [[Gabriel Said Reynolds]], [[Sidney H. Griffith|Sidney Griffith]] and [[Mun’im Sirry]] argue that the verse is to be understood as a rhetorical statement to warn against the dangers of deifying Jesus or Mary.<ref>{{Cite book |last=Sirry |first=Mun’im |title=Scriptural Polemics: The Qur’an and Other Religions |date=2014 |publisher=Oxford University Press |year= |pages=47 ff. |quote=In more recent scholarship of the Quran, as represented by the works of Hawting, Sidney Griffith and Gabriel Reynolds, there is a shift from the heretical explanation to the emphasis on the rhetorical language of the Quran. When the Quran states that God is Jesus the son of Mary… it should be understood as… statements. Griffith states, ‘the Quran’s seeming missstatement, rhetorically speaking, should therefore not thought to be a mistake, but rather… a caricature, the purpose of which is to in Islamic terms highlight the absurdity and wrongness of christian belief, from an islamic perspective.’ […] Reynolds persuasively arguments that ‘in passages involving Christianity in the Quran, we should look for the Quran’s creative use of rhetoric and not for the influence of Christian heretics’.}}</ref><ref>{{Cite book|title=Qur’ānic Studies Today |page=300–304|isbn=978-1-138-18195-3|last1=Neuwirth|first1=Angelika|last2=Sells|first2=Michael Anthony|year=2016|publisher=Routledge }}</ref> |
However, research in [[Quranic studies]] suggests that “the Quranic accusations that Christians claim Mary as God can be understood as a rhetorical statement.”<ref>{{Cite book |author1=Neuwirth |first=Angelika |title=Qur’ānic Studies Today |author2=Sells |first2=Michael |page=302 |quote=…the Quranic accusations that Christians claim Mary as God can be understood as a rhetorical statement}}</ref><ref>{{Cite book |last=Sirry |first=Mun’im |title=Scriptural Polemics: The Qur’an and Other Religions |date=2014 |publisher=Oxford University Press |pages=47}}</ref> For example, David Thomas states that verse 5:116 need not be seen as describing actually professed beliefs but rather as giving examples of {{transliteration|grc|[[shirk (Islam)|shirk]]}} (claiming divinity for beings other than God) and a “warning against excessive devotion to Jesus and extravagant veneration of Mary, a reminder linked to the central theme of the Qur’an that there is only one God and He alone is to be worshipped.”<ref name=”:2″>{{Cite book |last=Thomas |first=David |title=Encyclopedia of the Qur’an: Volume 5 |date=2006 |publisher=Brill |pages=370 |chapter=Trinity}}</ref> Similarly, [[Gabriel Said Reynolds]], [[Sidney H. Griffith|Sidney Griffith]] and [[Mun’im Sirry]] argue that the verse is to be understood as a rhetorical statement to warn against the dangers of deifying Jesus or Mary.<ref>{{Cite book |last=Sirry |first=Mun’im |title=Scriptural Polemics: The Qur’an and Other Religions |date=2014 |publisher=Oxford University Press |year= |pages=47 ff. |quote=In more recent scholarship of the Quran, as represented by the works of Hawting, Sidney Griffith and Gabriel Reynolds, there is a shift from the heretical explanation to the emphasis on the rhetorical language of the Quran. When the Quran states that God is Jesus the son of Mary… it should be understood as… statements. Griffith states, ‘the Quran’s seeming missstatement, rhetorically speaking, should therefore not thought to be a mistake, but rather… a caricature, the purpose of which is to in Islamic terms highlight the absurdity and wrongness of christian belief, from an islamic perspective.’ […] Reynolds persuasively arguments that ‘in passages involving Christianity in the Quran, we should look for the Quran’s creative use of rhetoric and not for the influence of Christian heretics’.}}</ref><ref>{{Cite book|title=Qur’ānic Studies Today |page=300–304|isbn=978-1-138-18195-3|last1=Neuwirth|first1=Angelika|last2=Sells|first2=Michael Anthony|year=2016|publisher=Routledge }}</ref> |
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In 2006, ”[[The Remnant (newspaper)|The Remnant]]” magazine published news about the emergence of a religious movement call “Mary-Is-God Catholic Movement” (MIGCM) in the [[Philippines]] that believes that the Virgin Mary is a goddess. The magazine described this movement as a revival of a sect Collyridianism{{Cite web |title=Catholic News Watch |url=https://www.remnantnewspaper.com/Archives%20-%20News/archive-news-2006-0315.htm |access-date=2025-10-23 |website=www.remnantnewspaper.com}} ”[[The Times]]” that the founder of this group is called “Dominic Sanchez Falar”.{{Cite web |last=Caldwell |first=By Simon |date=2006-02-11 |title=Appearances can be downright deceptive |url=https://www.thetimes.com/travel/destinations/europe-travel/italy/appearances-can-be-downright-deceptive-nk9pfvrb0f6 |access-date=2025-10-23 |website=www.thetimes.com |language=en}}
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==References== |
==References== |
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Latest revision as of 20:04, 23 October 2025
Ancient group alleged to have worshipped Mary mother of Jesus as a goddess
Collyridianism (or Kollyridianism) is an alleged Christian heresy said to have worshiped Mary, the mother of Jesus, as a goddess and member of the Trinity.
The existence of the Collyridians is doubtful: they are only mentioned in the Panarion of Epiphanius. According to Epiphanius, this sect originated in Thrace and Scythia before spreading to Arabia, although origins in Syria or Asia Minor have also been suggested.[1] The name comes from the Greek term collyris (Greek: κολλυρίς), referring to the “baked cakes” Epiphanius claimed were offerings to Mary.[1][2]
The existence of this sect is seen as doubtful by many scholars. The theologian Karl Gerok disputed the existence of the Collyridians, describing it as improbable that a sect composed only of women could have lasted for as long as described by Epiphanius.[3] Likewise, the problem with the only source for the existence of this sect being a heresiographical tractate by Epiphanius has been seen by Samuel Zwemer[3] and Averil Cameron as reason to doubt that this movement ever existed.[4]
The Quran occasionally refers to Mary being taken as a goddess by Christians in Surah 5 (5:73, 5:75, 5:116). Some have connected these references to the Collyridian sect.[5]
However, research in Quranic studies suggests that “the Quranic accusations that Christians claim Mary as God can be understood as a rhetorical statement.”[6][7] For example, David Thomas states that verse 5:116 need not be seen as describing actually professed beliefs but rather as giving examples of shirk (claiming divinity for beings other than God) and a “warning against excessive devotion to Jesus and extravagant veneration of Mary, a reminder linked to the central theme of the Qur’an that there is only one God and He alone is to be worshipped.”[5] Similarly, Gabriel Said Reynolds, Sidney Griffith and Mun’im Sirry argue that the verse is to be understood as a rhetorical statement to warn against the dangers of deifying Jesus or Mary.[8][9]
In 2006, The Remnant magazine published news about the emergence of a religious movement call “Mary-Is-God Catholic Movement” (MIGCM) in the Philippines that believes that the Virgin Mary is a goddess. The magazine described this movement as a revival of a sect Collyridianism.[10] The Times reported that the founder of this group is called “Dominic Sanchez Falar”.[11]
- ^ a b Saint Epiphanius (2013) [c. 375]. The Panarion of Epiphanius of Salamis: De fide. Books II and III. Translated by Williams, Frank. Leiden: Brill. p. 637. ISBN 978-9004228412.
- ^ Carroll, Michael P. (1992). The Cult of the Virgin Mary: Psychological Origins. Princeton University Press. p. 43.
- ^ a b Block, Corrie (2013). The Qur’an in Christian-Muslim Dialogue: Historical and Modern Interpretations. Routledge. p. 186.
- ^ Cameron, Averil (2004), “The Cult of the Virgin in Late Antiquity: Religious Development and Myth-Making”, Studies in Church History, 39: 1–21, doi:10.1017/S0424208400014959, S2CID 163960138, at 6–7.
- ^ a b Thomas, David (2006). “Trinity”. Encyclopedia of the Qur’an: Volume 5. Brill. p. 370.
- ^ Neuwirth, Angelika; Sells, Michael. Qur’ānic Studies Today. p. 302.
…the Quranic accusations that Christians claim Mary as God can be understood as a rhetorical statement
- ^ Sirry, Mun’im (2014). Scriptural Polemics: The Qur’an and Other Religions. Oxford University Press. p. 47.
- ^ Sirry, Mun’im (2014). Scriptural Polemics: The Qur’an and Other Religions. Oxford University Press. pp. 47 ff.
In more recent scholarship of the Quran, as represented by the works of Hawting, Sidney Griffith and Gabriel Reynolds, there is a shift from the heretical explanation to the emphasis on the rhetorical language of the Quran. When the Quran states that God is Jesus the son of Mary… it should be understood as… statements. Griffith states, ‘the Quran’s seeming missstatement, rhetorically speaking, should therefore not thought to be a mistake, but rather… a caricature, the purpose of which is to in Islamic terms highlight the absurdity and wrongness of christian belief, from an islamic perspective.’ […] Reynolds persuasively arguments that ‘in passages involving Christianity in the Quran, we should look for the Quran’s creative use of rhetoric and not for the influence of Christian heretics’.
- ^ Neuwirth, Angelika; Sells, Michael Anthony (2016). Qur’ānic Studies Today. Routledge. p. 300–304. ISBN 978-1-138-18195-3.
- ^ “Catholic News Watch”. www.remnantnewspaper.com. Retrieved 2025-10-23.
- ^ Caldwell, By Simon (2006-02-11). “Appearances can be downright deceptive”. www.thetimes.com. Retrieved 2025-10-23.
