An obscure early Christian movement that venerated the Virgin Mary in ways that sparked theological controversy and impacted Christian-Muslim dialogue.
Collyridianism, also known as Kollyridianism, was an alleged early Christian sect that is thought to have flourished in Arabia during the fourth century AD. The sect is best known for its unusual practice of offering bread as a form of worship to the Virgin Mary, whom they elevated to a goddess-like status. This practice, known as “Mariolatry,” positioned the Virgin Mary as a divine figure, which sharply contrasted with mainstream Christian doctrine that strictly venerates Mary but does not consider her divine.
This movement is subject to scholarly debate, largely because the primary source of information about it comes from the Panarion of Epiphanius of Salamis, a prominent bishop and theologian, who vehemently opposed the sect. In his major work, “Panarion” (374-377 AD), which discusses a variety of heretical practices, Epiphanius condemned Collyridianism. According to him, the Collyridians were predominantly women who syncretized indigenous beliefs with the worship of Mary. They offered small cakes or bread-rolls, called collyris, in their rituals, which is the origin of the sect’s name. Epiphanius suggested that Collyridianism might have originated in Thrace and Scythia, potentially spreading from Syria or Asia Minor to these regions. He argued that their practices distorted the proper Christian veneration of Mary and verged on idolatry, and linked their rituals to pagan practices, notably drawing parallels to the worship of Astarte, a Phoenician goddess, suggesting that Collyridian practices might have syncretized earlier pagan traditions with Christian worship.
Epiphanius’s opposition to Collyridianism was part of a broader context in which he addressed various Marian heresies, such as Antidicomarianitism, which debased Mary’s status. His approach to Collyridianism was to underscore the importance of keeping the veneration of saints, including Mary, within the bounds of what he considered appropriate.
Interestingly, the debate over the divine status attributed to Mary by the Collyridians also plays a role in interfaith discussions, particularly in Christian-Muslim dialogues. This is primarily due to verses in the Qur’an that suggest Muhammad believed Christians considered Mary to be part of the Trinity, contrasting with mainstream Christian doctrine. Some interpretations of the Quran suggest that early Islamic texts may have critiqued Christian groups like the Collyridians for their views on Mary. Islamic scholars like David Thomas argue that certain Quranic verses warning against the deification of Mary reflect a broader admonition against elevating figures like Jesus and Mary to divine status, which aligns with Islamic teachings on strict monotheism. However, other scholars in Islamic studies have interpreted these Quranic references as rhetorical statements warning against excessive devotion to Jesus and Mary, rather than descriptions of actual professed beliefs. They view these passages as reminders of the central Qur’anic theme that there is only one God who is to be worshipped.
The existence of Collyridianism is debated among scholars. Some, like theologian Karl Gerok and historian Geoffrey Ashe, have questioned whether such a sect ever existed or if it was a misrepresentation by Epiphanius. Ashe proposed that Collyridianism might have represented a parallel Marian religion to Christianity. Other scholars like Averil Cameron have been more skeptical, noting that Epiphanius is the only source for the group.
Despite its influence on theological discussions, there is no clear evidence that the Collyridianism was formally condemned by a church council, largely because it remained a localized phenomenon and did not spread widely enough to warrant broader ecclesiastical censure. The lack of widespread influence and the obscure nature of the sect mean that details about its beliefs and practices are scant beyond the writings of Epiphanius and a few other historical references. However, the Church’s teachings make it clear that any form of worship directed at Mary, or any other creature, is considered idolatrous.
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