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Mary, Blessed Virgin and World Mother John F Winter 2010 Mary, Blessed Virgin and World Mother John F. Nash Summary not support the self-concept to which modern women aspire.1 his article examines the enigmatic figure Tof Mary, the mother of Jesus, in scripture, Esotericists also seem reluctant to discuss religious devotion and doctrine, and modern Mary. Of the 83 articles published in the first esoteric teachings. Medieval Christianity built four volumes of The Esoteric Quarterly, no the “Blessed Virgin,” pure in body and soul, more than two have been related, even indi- into a model of dutiful self-sacrifice and de- rectly, to this subject. Perhaps fearful of being clared her to be the “Mother of God.” Reac- relegated to the path of aspiration, esoteric stu- tion to the “cult of Mary” called her status into dents distance themselves from topics associ- question during and after the Reformation, but ated too closely with Christianity. Esoteric Mary’s exalted position continues to be af- teachers eagerly discuss the Jewish Shekinah, firmed in the Eastern Orthodox, Roman Catho- the Gnostic Sophia, and the Tara of Mahayana lic and Anglican traditions. Buddhism. But they rarely mention Mary, giv- ing the impression that the subject lies below Esotericists—those who do not ignore Mary the level of useful discourse. Meanwhile Mary altogether—also differ in their estimates. stubbornly refuses to go away. She continues However, Mary’s strongest supporters view to occupy a most conspicuous position in her as a manifestation of the World Mother, western spirituality. exalted not just through her association with Christ but in her own right. Mary emerges Fortunately a few esotericists have recognized from the writings of certain esotericists as an Mary as a high initiate of great importance, individuality comparable with the more popu- and their work inspires the present article. In lar goddesses discussed by feminist theologi- addition to citing modern esoteric sources, this ans and New Age writers. article draws upon the Mariological teachings of medieval Christianity, Eastern Orthodoxy, Introduction Roman Catholicism, Anglicanism and Protes- tant traditions. It also cites scripture, including ary, the mother of Jesus, has played a the Old and New Testaments, extra-canonical M key role in Christianity throughout its Christian texts and the Qur’an. 2,000-year history. Some Christians—from the stereotypical peasant, to the most erudite One objective of this article is to capture the theologians, to churchmen in high positions— most important knowledge, beliefs and specu- have elevated her to near-divine status. Others covering a similar spectrum have reacted, as far as scripture and tradition would allow, with About the Author indifference or even hostility. Throughout the ages Mary’s Christian devotees, and to a sig- John F. Nash, Ph.D., is a long-time esoteric student, nificant degree Muslims, projected onto her the author and teacher. Two of his books, Quest for the most cherished values of their time and cul- Soul and The Soul and Its Destiny, were reviewed ture. Inadvertently, they left a residue that can in the Winter 2005 issue of the Esoteric Quarterly, and his latest book, Christianity: the One, the now evoke distaste. Feminist theologians, in Many, in the Fall 2008 issue. See the advertise- particular, have tended to shun Mary because ments on page 4 of this issue and also the website: her attributes of passivity and subservience do www.uriel.com. Copyright © The Esoteric Quarterly, 2010. 19 The Esoteric Quarterly lation about Mary with a view to stimulating Fear not, Mary: for thou hast found favor greater interest among esoteric students. A with God. And, behold, thou shalt conceive second objective is to provide an understand- in thy womb, and bring forth a son, and ing of Mary’s role in redemption, or human shalt call his name Jesus. He shall be great, transformation, appealing to a larger popula- and shall be called the Son of the Highest: tion than might be drawn to Marian devotion. and the Lord God shall give unto him the Finally, if Mary can validly be depicted as a throne of his father David: And he shall powerful, active figure, modern women—and reign over the house of Jacob for ever; and men—might be encouraged to view her as an of his kingdom there shall be no end.6 appropriate role model for our time. Mary questioned the likelihood of pregnancy but eventually agreed: “Behold the handmaid Mary in Scripture of the Lord; be it unto me according to thy ccording to the Infancy Gospel of James, word.”7 which dates from the mid-second century A The Qur’an, where Mary features more promi- CE, Mary was the daughter of Hannah and her nently than in the New Testament,8 records the second husband Joachim, described as a very words of Annunciation as “O Mary, God has rich man. At three years of age Mary was pre- chosen you, made you pure and chosen you sented to the temple, where she was “fed like a above all the women of the world.”9 The an- dove and received food from the hand of an gels—the Qur’an speaks of more than one— angel.”2 prophesied that Mary should bear a son whose Betrothal “name is the Christ Jesus son of Mary, greatly honored in this world and the next, and among Nine years later the priests decided that Mary those drawn nearest to God.”10 should be married lest she “defile” the temple, presumably because of impending menstrua- Luke’s Gabriel also announced that her older tion. Prospective men were lined up, and the cousin Elizabeth was pregnant, whereupon priests asked for a sign from God to indicate Mary set off to visit her in Judea. Elizabeth, who should be Mary’s husband. A dove who would soon give birth to John the Baptist, alighted on Joseph’s head, whereupon he was greeted Mary with “Blessed art thou among duly nominated. Joseph, a widower, protested women, and blessed is the fruit of thy womb. that he was old and already had grown chil- And whence is this to me, that the mother of dren;3 but the priests pressed him to take Mary my Lord should come to me?” Mary then as his betrothed, and at last he agreed to do so. launched into the canticle of praise which Christian liturgy calls the Magnificat: The Infancy Gospel explains that Joseph left Mary at his home and set out to ply his trade: My soul doth magnify the Lord, And my “I am going out to build houses, but I will spirit hath rejoiced in God my Savior. For come back to you. The Lord will protect he hath regarded the low estate of his you.”4 Returning six months later he found her handmaiden: for, behold, from henceforth pregnant. Matthew, probably written 60 or 70 all generations shall call me blessed. For years earlier, recorded that Mary was “with he that is mighty hath done to me great 11 child of the Holy Ghost.”5 Both sources stated things; and holy is his name... that an angel came to Joseph in a dream to ex- In Christian tradition Mary felt no pain during plain her condition and reassure him that Mary childbirth because, sinless, she was exempt should not be “put away.” from God’s curse on Eve.12 Islamic tradition, According to Luke, the angel Gabriel had al- by contrast, did not spare her the pain. Ac- ready appeared to Mary to secure her consent. cording to the Qur’an Mary clutched the trunk The words of the Annunciation became im- of a palm tree, whereupon soft, ripe dates fell 13 mortalized in the liturgy of Christmas: to refresh her. But it acknowledged the mi- raculous birth. When people questioned the circumstances of his birth, the baby Jesus 20 Copyright © The Esoteric Quarterly, 2009 Winter 2010 spoke from the cradle: “I am a servant of Matthew quoted Isaiah 7:14 to argue that Je- God… He charged me… to be dutiful to my sus’ virgin birth fulfilled Old Testament mother… Peace be upon me the day I was prophecy: “Behold, a virgin shall be with born, the day I die, and the day I am resur- child, and shall bring forth a son, and they rected…”14 shall call his name Emmanuel, which being interpreted is, God with us.”20 Another pas- Virgin Birth sage, from Ezekiel, sometimes quoted in sup- Christian apologists have consistently claimed port of Mary’s virginity, is “This gate shall be that Jesus had no earthly father but was con- shut, it shall not be opened, and no man shall ceived through the agency of the Holy Spirit. enter in by it; because the Lord, the God of 21 Gnostics challenged that claim on the grounds Israel, hath entered in by it.” that the Spirit was female; for example, the Apart from the passages in Matthew and Luke Gospel of Philip raised the question: “When 15 relating to Jesus’ conception, birth and boy- did a woman ever conceive by a woman?” hood, the New Testament contains few refer- Theophilus, second-century bishop of Antioch ences to Mary. The synoptic gospels record and a representative of the emerging institu- minor incidents where she was present during tional church, also identified the third person 22 16 Jesus’ ministry, while John records her pres- of the Trinity as female. However, when ence at the marriage feast of Cana and the cru- trinitarian doctrine took definite shape in the cifixion.23 The Acts of the Apostles relates that third and fourth centuries, the problem was Mary was with the disciples in the upper room eliminated by identifying the Holy Spirit as at the time of Pentecost.24 And Revelation Pneuma—grammatically neuter, but with im- contains the passage customarily linked to plied masculine qualities.
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