the study of Christ and of the church, and expresses the inner coherence of these disciplines. Pope Benedict XVI has stated that Marian studies have three separate characteristics: first personalizing the church so it is not seen just as a structure but as a person, secondly the incarnational aspect and the relation to God, and third Marian piety which involves the heart and the emotional component. Mary's position in the church can be compared to the aspect of the Petrine office in a dual sense. This perspective on the duality of the roles of Mary and Peter highlights the subjective holiness of the heart and the holiness of the structure of the church. In this duality, the Petrine office logically examines the charisms for their theological soundness, while the Marian dual provides a balance in the spiritual and emotional sense via the service of love that the office can never encompass. Mariology and the doctrine of office are thus not "side chapels" in Catholic teachings, but are central and integrating elements of it. As referenced in the encyclical on the Mystical Body of Christ, Pius XII, 1943, her fiat gave consent for a spiritual marriage between the Son of God and human nature, thus giving humanity the means to salvation. Mary's rights (wedding feast at Cana), and Mary's love (fiat) are essential to salvation. Maximalism and minimalism Mariology is a field in which deeply felt pious beliefs of the faithful and hagiography may conflict with theological and critical historical reviews of beliefs and practices. This conflict was recognized as early as the year 1300 by William of Ware who described the tendency of some believers to attribute almost everything to Mary. Bonaventura warned against Marian maximalism: "One has to be careful as to not to minimize the honour of our Lord, Jesus Christ." Both minimalist and maximalist have always seen in Mary a sign of the Catholic Church and viewed her as a model for all Catholics. In the 20th century, Pope Pius XII, "the most Marian pope in Church history", warned against both exuberant exaggerations and timid minimalism in the presentation of Mary. The Vatican II dogmatic constitution Lumen gentium was specifically written in 1964 to avoid both Marian maximalism and minimalism. Pope John Paul II was also careful to avoid both maximalism and minimalism in his Mariology and avoided taking personal positions on issues which were subject to