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OUR TAINTED NATURE's SOLITARY BOAST Mary, the Mother Of Lesson 4 OUR TAINTED NATURE’S SOLITARY BOAST Mary, the Mother of God “Mary’s uter willingness to magnify the Lord made of her a matrix of life. Te spring itself, in all its wild fecundity, is but a hint of the vitality that she unleashes.” - Bishop Robert Barron La Virgen Blanca. Fourteenth Century. Cathedral of Saint Mary of Toledo. Spain. ! MARY, THE MOTHER OF GOD Episode 4, Part 1 OUTLINE (Tracks 1-4 on DVD) I. The Annunciation A. The angel Gabriel: “Hail, O favored one, the Lord is with you!” (Lk. 1:28) B. Mary called to be the new Ark of the Covenant C. Mary’s response is her fiat, her humble and holy “Yes” (Lk. 1:38) D. Mary is the New Eve; she was conceived without sin, filled with divine life E. The Ave reverses Eva: the attitude of fiat (“let it be”) II. Mary and Zion A. The Bridge between Old & New Covenant B. Chartres Cathedral: Body of Mary C. Mary is a daughter of Israel, a true Jew D. Mary personifies Israel, the bridal people of God, faithful to the covenant E. Mary responded to God’s call, promptly, quickly, and obediently LESSON LESSON F. The model disciple III. The Mother of God 4 A. The Council of Ephesus (A.D. 431) PART , 1. Convened to combat Nestorius, the Patriarch of Constantinople 2. Christotokos (Christ-bearer) vs. Theotokos (God-bearer) 1 3. Twelve anathemas proposed by St. Cyril of Alexandria B. Jesus Christ is one Person with two natures, human and divine C. Mary is not the mother of a human nature, but a person: Jesus Christ D. Calling Mary the Mother of God defends the Incarnation Catholicism 77 78 ©2018 Word on Fire Catholic Ministries ! MARY, THE MOTHER OF GOD: Lesson 4, Part 1 The Annunciation “Mary’s role in the Church is inseparable from her union with Christ and flows directly from it.” – Catechism of the Catholic Church, par. 964 “Hail, from us, Mary, Mother of God, majestic common-treasure of the whole world, the lamp unquenchable, the crown of virginity, the staff of orthodoxy, the indissoluble temple, the dwelling of the Illimitable, Mother and Virgin, through whom He in the holy Gospels is called the Blessed Who cometh in the name of the Lord.” — St. Cyril of Alexandria (Homilies, 4) Two thousand years ago, Nazareth was a modest, even obscure, little town located in central Galilee. Its population was probably just a few hundred people. But it was there, in a simple hovel, that the angel Gabriel appeared to a teenage Jewish girl: IN THE SIXTH MONTH THE ANGEL GABRIEL WAS SENT FROM GOD TO A CITY OF GALILEE LESSON LESSON NAMED NAZARETH, TO A VIRGIN BETROTHED TO A MAN WHOSE NAME WAS JOSEPH, OF THE HOUSE OF DAVID; AND THE VIRGIN’S NAME WAS MARY. AND HE CAME TO HER AND SAID, “HAIL, FULL OF GRACE, THE LORD IS WITH YOU!” (LK. 1:26-28) 4 Mary, who was perhaps fourteen or fifteen years old, was understandably taken aback. St. Luke PART , recounts that she “considered in her mind what sort of greeting this might be.” It was undoubtedly a puzzling way to address the young girl, for it identified her as unique and set apart. But why? And for what purpose? 1 AND THE ANGEL SAID TO HER, “DO NOT BE AFRAID, MARY, FOR YOU HAVE FOUND FAVOR WITH GOD. AND BEHOLD, YOU WILL CONCEIVE IN YOUR WOMB AND BEAR A SON, AND YOU SHALL CALL HIS NAME JESUS. HE WILL BE GREAT, AND WILL BE CALLED THE SON OF THE MOST HIGH; AND THE LORD GOD WILL GIVE TO HIM THE THRONE OF HIS FATHER DAVID, AND HE WILL REIGN OVER THE HOUSE OF JACOB FOR EVER; AND OF HIS KINGDOM THERE WILL BE NO END.” (LK. 1:31-33) Catholicism 79 This was beyond puzzling—it was unthinkable. Yet Mary’s response was direct and to the point: “How shall this be, since I have no husband?” God’s stunning and silent entrance into human history, the angel told her, would come about by her cooperation with the Holy Spirit. “The Holy Spirit will come upon you,” he said, “and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God” (Lk. 1:35). Like the Ark of the Covenant that contained the Law, Mary would be the new Ark of the Covenant, “the place where the glory of the Lord dwells” (CCC 2676). Mary, in response to this heavenly news, offered her fiat—her humble and holy “Yes!”—saying, “Behold, I am the handmaid of the Lord; let it be to me according to your word” (Lk. 1:38). Already, in that moment, Mary was cooperating and collaborating with the work of her Son. In this way she became the New Eve, a fact contemplated by St. Irenaeus, writing in the late second century: For just as the former [Eve] was led astray by the word of an angel, so that she fled from God when she had transgressed His word; so did the latter [Mary], by an angelic communication, receive the glad tidings that she should sustain God, being obedient to His word. And if the former did disobey God, yet the latter was persuaded to be obedient to God, in order that the Virgin Mary might become the patroness of the virgin Eve. And thus, as the human race fell into bondage to death by means of a virgin, so is it rescued by a virgin; virginal disobedience having been balanced in the opposite scale by virginal obedience. (Against Heresies, Bk. 5, 19.1) Just as God had invited the first Eve to freely trust him, he also invited Mary to freely place herself into his all-powerful and gracious hands. Unlike the gods of the Greeks, Romans, and other ancient pagans, the God of Israel was not violent or forceful. He extended an invitation that respected Mary’s dignity and free will. God desires man to flourish, to become who he is meant to be by sharing in the divine life. Yet this requires humility and a receptive spirit on the part of man. Eve, along with Adam, succumbed to the temptation to grasp after godliness—or, god-likeness—without God’s blessing or empowering. Mary, courted by God, is filled with godliness—with God himself! “Eve sought the fruit,” wrote St. Thomas Aquinas, “but did not find there what she wished for. In her fruit the blessed Virgin found all that Eve wanted” (Exposition on the Hail Mary). God’s command not to eat of the fruit of the tree of the knowledge of good and evil (Gen. 2:8-9, 15-17) has sometimes been misunderstood or misrepresented as an indication of divine jealousy or pettiness. But those notions are in keeping with the words of the serpent, not with the nature of God. “You will not die,” the serpent told Eve, “For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil” (Gen. 3:4-5). God’s prohibition came from his love for the man and the woman, and his desire for them to fall in love with him. True love cannot be forced or coerced; it grows in the soil of freedom, honesty, and trust. It involves surrendering oneself to the other. Such love consists in allowing God to fulfill and complete us, not by overwhelming us or annihilating our personalities, but by infusing us with his own divine life. Mary was filled with God’s divine life. “The Holy Spirit prepared Mary by his grace,” the Catechism states. “It was fitting that the mother of him in whom ‘the whole fullness of deity dwells bodily’ (Col 2:9) should herself be ‘full of grace.’ She was, by sheer grace, conceived without sin as the most humble of creatures, the most capable of welcoming the inexpressible gift of the Almighty” 80 ©2018 Word on Fire Catholic Ministries (par. 722). Her holy meekness and unwavering obedience reversed the disobedience of Eve. “And thus also it was that the knot of Eve’s disobedience was loosed by the obedience of Mary”, wrote St. Irenaeus, “For what the virgin Eve had bound fast through unbelief, this did the virgin Mary set free through faith” (Against Heresies, Bk. 3, 22.4). To be blessed is to have found favor with God, to be filled with the grace—the supernatural life— of God. It is to possess the kingdom by belonging to the King (cf. Mt. 5:3, 10). As mother of the King of kings, Mary bore the Kingdom within her. As mother of the Messiah, she is also the GOD OF MOTHER THE MARY, mother of the Church. Pope John Paul II, in Redemptoris Mater (1987), wrote that “in her new motherhood in the Spirit, Mary embraces each and every one in the Church, and embraces each and every one through the Church” (sec. 4) † Mary and Zion The Cathedral of Chartres, or Cathédrale Notre-Dame de Chartres, is one of the most majestic and beautiful covered spaces in the world. This magnificent church is, like most of the Gothic cathedrals in France, dedicated to the Virgin Mary. Bishop Barron, in Heaven in Stone and Glass: Experiencing the Spirituality of the Great Cathedrals (Crossroad, 2000), writes: Suffice it to say, the great cavernous cathedrals of the Middle Ages were seen, in an almost literal sense, as the body of Mary, places of safety and birth.
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