The Five Doctrines on Mary For behold, henceforth all generations will call me blessed. ~ Luke 1:48

HE BLESSED VIRGIN MARY has a very special what he was going to do about it. His own Son, the place in the teaching and devotional life of second person of the Blessed Trinity, would become the . Here, we examine a man. God the Father desired that his Son become Twhat the Church teaches about Mary. Why truly one of us. He would live among us and reveal does the Catholic Church give so much attention to God the Father to us. He would restore our friend- Mary? Mary is honored because of her Son. In ship with God that had been lost by the sin of Adam other words, Mary is important because her Son is and Eve. so much more important. Her great dignity flows Mary is the woman out of all human history who directly from her being the human mother of was chosen by God the Father to give human flesh . No human being could be more blessed and and blood to his divine Son. This fact makes Mary exalted than the woman whom God chose to be the absolutely unique and special. God knew that Mary mother of Christ. It is a uniquely high calling and would be the mother of Christ before he ever cre- privilege. ated Adam and Eve — and long before he created It must be made clear at the outset that the Catho- Mary. Certainly God could have done things differ- lic Church does not teach ently. God is not bound that Mary is divine. She “Mary is important because to do anything in par- is no but a crea- her Son is so much ticular, for he is the Al- ture like all of us, who has mighty. Nonetheless, been made by almighty more important.” he freely chose to give God. God alone is to be Mary a very special role adored and worshipped. in the redemptive work of Christ. God’s Redemptive Plan Throughout the and the Role of Mary Scriptures he calls mere God knew before he human beings to partic- created Adam and Eve ipate in his plan of sal- that they would disobey vation. He continual- him and thereby bring ly comes down to meet sin, suffering and death us where we are. He into human history. Yet speaks with us through God’s desire to share his his Word and reveals life with us could not be himself to us in ways that squelched by human sin. we can understand and He chose to create hu- relate to. Nothing could manity anyway, knowing be more comforting than that he would send his the fact that the almighty own Son as our Savior to Creator of the universe make it possible for those loves us so much that he who love him to be with became one of us. He him forever in Heaven. became a tiny embryo, This is an important and was born as a help- point. God knew that hu- less babe into the arms of manity would sin against his mother Mary. This is him, and yet from the Virgin and Child, by Daniel Tipton, copy of an original painted on the our Lord coming to save very beginning he knew wall of an Ethiopian monastery us in the same way that

The Association for Catechumenal Ministry (ACM) grants the original purchaser (parish, local parochial institution, or individual) permission to reproduce this handout. all of us come into the “Mary is the woman out of all abeth, Elizabeth greet- world — through a moth- ed her with the words, er. human history who was chosen “And why is this granted me, All doctrines of the that the mother of my Lord faith come from the Word by God the Father to give human should come to me? For be- of God that consists of flesh and blood to his divine Son.” hold, when the voice of your both Scripture and Tra- greeting came to my ears, the dition. The Church is the babe in my womb leaped for handmaid to God’s Word; joy” (Lk 1:43-44). The she faithfully transmits Greek word used by St. and interprets this Word Luke in writing these to the world. Nothing words for “leaped” is pre- that the Church teaches cisely the same word in is her own. It is the same the Greek Septuagint teaching given to her by translation of the He- Christ. Therefore, doc- brew, which we render trines concerning Mary into English as “danced”: are also part of the Word “And danced before the of God, either in Scrip- Lord with all his might… ture or Tradition. So David and all the house of Let us now take a deep- Israel brought up the ark of er look into Mary’s role in with shouting, and God’s plan of salvation, as with the sound of the horn” it is revealed to us in Sa- (2 Sm 6:14-15). This is cred Scripture and Sacred no accident: St. Luke in- Tradition. There are five tended us to understand key doctrines that reveal Mary as the new Ark of the truth of who Mary is. the Covenant, she who All of these doctrines are carries within herself rooted in the , either not the Ten Command- explicitly or implicitly. If ments, but the Lawgiver we are to know and un- himself; she who carries derstand the mother of not manna from the des- Christ as she really is, ert, but the very Bread then we must understand of the Archangel to the Virgin Mary, of Life; she who carries these five doctrines. 15th century illuminated manuscript, French Book of Hours not the rod of Aaron the high priest, but the eter- Mother of God nal high priest himself. This understanding is rein- “And behold, you will conceive in your womb and bear a forced in the book of Revelation: “Then God’s temple son, and you shall call his name Jesus. He will be great, and in Heaven was opened, and the ark of his covenant was seen will be called the Son of the Most High” (Lk 1:31-32). within his temple … And a great portent appeared in Heav- One of the central truths about Jesus is that he is en, a woman clothed with the sun, with the moon under her both fully God and fully man. To understand this, one feet, and on her head a crown of twelve stars” (Rv 11:19, must understand the distinction between the terms 12:1) — that is, the Ark of the Covenant is Mary, the “person” and “nature.” Person refers to who we are. “woman clothed with the sun.” Nature refers to what we are. If we ask, “who is Jesus At the Council of Ephesus in 431 AD, the Church Christ?” the answer is that this is the name of God the proclaimed that Mary is “the Mother of God.” In do- Son, the second person of the Holy Trinity Incarnate. If ing so, the Church was actually defending and pro- we ask “what is Jesus Christ?” the answer is that he is tecting the whole truth about Christ which, at the a being with two natures — divine and human. time, was being denied by a man named Nestorius. When Mary, newly pregnant with Jesus, left Naz- The term “Mother of God” is often misunder- areth to go to her heavily-pregnant kinswoman Eliz- stood. It has a very specific meaning. It does not

Five Doctrines on Mary — Page 2 “The merit and grace of Christ’s redemption was applied by God to Mary at the very first moment of her conception in her mother’s womb. In this way she was preserved from being born with original sin.” mean that Mary gave to Jesus his divine nature. The Mary was officially proclaimed a dogma of the Cath- almighty God is one God existing from all eternity as olic Church by Pius IX in 1854, although it can three Persons — the Father, the Son, and Holy Spir- readily be documented that it has been taught and it. This is the Holy Trinity. At a particular moment believed at least as far back as the third century. in history, the second person of the Holy Trinity took At this point we must recall that God knew what he to himself a human nature. He became a man, while was going to do to save us all along. From all eternity, remaining at the same time, fully God. This is called God knew that Mary would be the mother of Christ. the “Incarnation.” This is where Mary comes into the This helps us to understand why Mary would receive picture. When the Son special graces and priv- of God “stepped into” ileges from God. She human history, he did would need all the grace so through Mary. The that God could give her womb of Mary is where in order for her to fulfill he received his human such an awesome task. nature. But Mary did The doctrine of the Im- not give to Jesus his di- maculate Conception vine nature. He pos- means that at the moment sessed his divine nature of her own conception already; he has always in her mother’s womb, been divine. In child- God intervened and pre- birth, however, moth- served Mary from origi- ers bring forth persons, nal sin. Therefore, Mary not natures. The person was born with a perfect, that Mary gave birth to sinless human nature, the is the Lord of Heaven same sinless nature that and earth Incarnate It she would be giving to makes perfect sense, re- her Son Jesus. ally: Jesus was like us in Mary is the mother of all things except sin (see Jesus. Heb 4:15). Since Mary Jesus is God. was Jesus’ mother and Therefore, Mary is gave him his human na- the Mother of God In- ture, her nature also had carnate. to be sinless. Though as a daughter of Eve she The Immaculate deserved to be born in Conception , by Bartolomé Murillo, 1617-1682 the state of original sin “The Lord God said to like the rest of mankind, the serpent…‘I will put enmity between you and the woman, as the future mother of his Son, God preserved Mary and between your seed and her seed; he shall bruise your head, from original sin at the first moment of her concep- and you shall bruise his heel’” (Gn 3:14-15). tion in her mother’s womb. The term “Immaculate Conception” is also fre- What basis is there for this doctrine in Scripture? quently misunderstood. It does not refer to the con- Because of the sin of Adam and Eve, their friendship ception of Jesus in Mary’s womb. The term for that with God had been ruptured. And in them all hu- is “Incarnation.” Rather, it refers to the conception manity became subject to sin, and death. Sa- of Mary in her own mother’s womb. This truth about cred Scripture reveals that almighty God is holiness

Five Doctrines on Mary — Page 3 devil as that of her Son; total opposition would exist between the devil and sin on the one hand, and Mary and Jesus on the other. This would mean that Mary and Jesus would have absolutely nothing in common with the devil — especially sin. It was necessary for Christ to be free from all sin so that he could be the perfect expiation for our sins. Mary was to be the mother of the , so it was necessary for her, too, to be free from sin. The second key passage of Scripture is Luke 1:28. The angel Gabriel appeared to the Virgin Mary and said, “Hail, full of grace, the Lord is with you!” The Eng- lish phrase “full of grace” is a translation of the Latin Vulgate gratia plena, itself a translation of the unique Greek word kecharitomene. In the original Greek of the , the angel’s greeting literal- ly reads as “Hail, you who have been graced, the Lord is with you.” Although a multitude of rendi- tions exist in modern translations of the Bible, gratia plena has the great virtue of antiquity, dating back to the late fourth century and based on even older The Humble House of , c. 1901, by Giovanni Gagliardi Latin translations, putting it very close to the time the Greek original was written. The angel’s greeting itself, that nothing impure can exist in his presence. expresses something about who Mary is and what He is a consuming fire of holiness. Knowing this, God has done for her. The angel can call her “full the Church found it unthinkable that the all-holy of grace” because Mary had received the fullness of God could receive his human nature from a mother grace at her Immaculate Conception. stained with original sin. For Mary to truly be the mother of Christ, he Yet all humanity was affected by the sin of Adam would have to receive his human nature from her. and Eve, and thus needed to be redeemed by Christ. That is the very meaning of motherhood. A moth- The early Church soon began to see in Sacred Scrip- er gives her own nature to her child. Yet, if Mary ture clues to answering the dilemma. One of the first had been born with a fallen nature, one tainted with images of Mary in the early Church was the “new original sin, then that is what she would have given Eve.” Just as Christ was the “new Adam,” the ear- to Christ. No one can give what he or she does not ly Church began to see that Mary filled the role of a have. Yet we know from St. Paul that “all have sinned . (The difference, and fall short of the glory of of course, is that Jesus is God” (Rom 3:23). What, God as well as man, while “Her virginity is a sign of her exactly, does St. Paul in- Mary is a human being.) singular devotion and total gift tend to say? From the Nonetheless, the parallel context of his words, it is is undeniable. In Genesis of herself to God.” clear that by the word “all” 3:15, God tells the serpent, St. Paul meant “both Jews “I will put enmity between you and the woman, and between and Gentiles.” The human race as a whole has been your seed and her seed; he shall bruise your head, and you affected by the sin of Adam and Eve. Unless God shall bruise his heel.” intervenes, all human beings are born with origi- This passage was understood as God’s first prom- nal sin. Every single human being needs the sav- ise of our redemption — as foreshadowing the time ing grace of Jesus Christ. But there is nothing in when the seed (Jesus) of the woman (Mary) would Scripture that dictates exactly how God applies the conquer the seed (sin) of the serpent (Satan). But redemption of Christ to each person. There is noth- even more, the word “enmity” in this context means ing that would prevent God from doing something absolute opposition. The mother of the Messiah unique if he chose to. After all, he is the Lord and would share in the same kind of “enmity” against the Ruler of all creation.

Five Doctrines on Mary — Page 4 The Blessed Virgin receives the body of her Son, by James Tissot, 1836-1902 When God gives someone a high calling, he also him” (Jn 1:3). This means that the Son of God cre- gives the grace needed for it. There is no role that ated his own mother, Mary. Anyone who had the any human being has ever been called to that is high- opportunity to create his or her own mother would er than Mary’s. She was called to be the Mother of create her as perfectly as possible, without the stain Jesus Christ, who is God. The highest calling re- of sin. Jesus created his mother Mary as the most quires the highest grace. The doctrine of the Im- perfect and holy human being in all creation. As maculate Conception does not in any way mean that she proclaimed in her Magnificat, “he who is mighty Mary was not also redeemed by Christ. God is out- has done great things for me, and holy is his name” (Lk side of all space and time, and therefore could easily 1:49). redeem Mary in a unique way. The Church teaches, based on the teaching of Sacred Scripture and Sa- Perpetual Virginity cred Tradition, that the merit and grace of Christ’s “Therefore the Lord himself will give you a sign. Behold, redemption was applied by God to Mary at the very a young woman shall conceive and bear a son, and shall call first moment of her conception in her mother’s womb. his name Immanuel” (Is 7:14). In this way she was preserved from being born with Belief in Mary’s perpetual virginity — before, original sin. She was given a sinless nature so that during, and after Jesus’ birth — is of great antiq- she could then give a sinless nature to her Son Jesus uity. Ancient Christian writers saw in the prophecy as a true human mother. of Ezekiel, “This gate shall remain shut; it shall not be Think about it. The Son of God became flesh, the opened, and no one shall enter by it; for the Lord, the God of Incarnate Word of God. “All things were made through Israel, has entered by it; therefore it shall remain shut” (Ez

“Her Assumption strengthens our faith in the future resurrection and hope for eternal life.”

Five Doctrines on Mary — Page 5 44:2) the Old Testament in the beginning and foundation for this belief. “Mary watches over and protects the sanctified by Christ At the Lateran Council human race through her through the sacrament in 649 AD, the Church of Matrimony. Her vir- affirmed the ancient be- powerful intercession in Heaven.” ginity is, rather, a sign lief in Mary’s perpetual of her singular devotion virginity. and total gift of herself Scripture attests to to God. Because she is the fact that Mary was a both virgin and mother, virgin before the birth of Mary’s life is a supreme Jesus. “[T]he angel Ga- example of holiness to briel was sent from God … both those who are to a virgin … and the vir- married and those who gin’s name was Mary” (Lk have made themselves 1:26-27). Mary con- virgins for the sake of ceived Jesus without the Kingdom (see Mt any loss of her virginity: 19:12). “The Holy Spirit will come upon you, and the power of The Assumption the Most High will over- The Assumption of shadow you; therefore the Mary clearly rests on child to be born will be called the fact that Mary was holy, the Son of God” (Lk sinless. The Church 1:35). By the time Je- has always understood sus was conceived, the the reference to the prophecy found in Isa- “woman clothed with the iah was considered to sun” found in Scrip- refer specifically to a vir- ture (see verses at be- gin, not merely a “young ginning of handout) woman” (see Mt 1:23, as referring to Mary which used the Greek once she had been as- translation of the He- sumed body and soul brew Scripture in citing into Heaven. There Isaiah). is scriptural precedent Just as Jesus’ con- for this in the stories of ception was miraculous, Mary is our Mother in the order of grace Enoch (Gn 5:23) and so too was his birth. Elijah (2 Kg 2:11). Mary retained her virginity even in the act of giv- All humanity suffers as a result of original sin. But ing birth to Jesus as a sign of her everlasting purity by the singular grace of her Immaculate Conception, and holiness. Following Jesus’ birth, Mary and Jo- Mary was preserved from original sin for her special seph did not engage in marital relations and there- mission as the mother of the Messiah. When her fore had no other children. What about the “broth- mission was finished, the time came for her to enter ers and sisters” of Jesus mentioned in the Bible? In into the glory of Heaven. At the end of her life, God the original language of the New Testament, the term assumed her body and soul into glory. This event is for brother or sister can refer to any close relative. called the dogma of the Assumption. Her Assump- James and are called “” but tion should not be confused with the Ascension of were in fact sons of another Mary who is called “the Christ. He ascended into Heaven by his own pow- other Mary” (Mt 27:61; Mt 28:1) to distinguish her er; she did not. She was assumed into Heaven by from Mary the mother of Jesus (see Mt 13:55; Mt God. 27:56). Evidence for the Church’s belief and teaching of Mary is a virgin not because sex is evil or incom- this dogma can be found in the prayers and writ- patible with holiness. Sex is a good created by God ings of the early Church. The Dormition (the fall-

Five Doctrines on Mary — Page 6 “The world, which received Christ through Mary over two thousand years ago, continues to receive Christ through Mary even today.” ing asleep) of Mary celebrated as a feast in the East because she is the . The Church attests to her Assumption: “In your Dormition you is the body of Christ and “Christ is the head of the church, did not leave the world, O Mother of God, but were his body, and is himself its Savior” (Eph 5:23). All who joined to the source of Life. You conceived the liv- are joined to Christ in Baptism make up “the body of ing God and, by your prayers, will deliver our souls Christ and [are] individually members of it” (1 Cor 12:27). from death”1 (CCC 966). Going one step further with this analogy, Mary then Depictions of the Assumption in sacred art also is also the mother of Christ’s body because she gave confirm the common belief of this dogma. Although birth to the head of this body who is Christ. We “who it has been part of the Church’s Tradition for many keep the commandments of God and bear testimony to Jesus” centuries, it was declared a dogma only in 1950, by are “the rest of her offspring” (Rv 12:17). Pope Pius XII. He declared that “when the course Third, she is our mother in the order of grace be- of her earthly life was finished, [Mary] was taken cause she is the handmaid of the Lord upon whom up body and soul into Heavenly glory, and exalted the Holy Spirit came to rest. No human being is by the Lord as Queen over all things”2 (CCC 966). closer to the Holy Spirit than Mary. She was cho- (The statement of the dogma does not address the sen by the Holy Spirit to bring Christ into the world. question of whether or not she died first.) Her As- God did not have to give Mary this role; but he chose sumption strengthens our faith in the future resur- to do so, according to his own designs. Scripture rection and hope for eternal life. says that, “Christ is the same yesterday and today and for- ever” (Heb 13:8), so God’s designs do not change. Mother in the Order of Grace Therefore the world, which received Christ through Jesus is our Redeemer so Mary can be called Mary by the power of the Holy Spirit over two thou- the mother of the Redeemer. But her motherhood sand years ago, continues to receive Christ through does not stop there. Because of her unique coop- Mary even today. eration with the work of redemption brought about Last, Mary is our mother in the order of grace by Christ, she also becomes the mother in a spiritual because she uniquely participates in the media- sense of all those who have been joined to her Son in tion of Christ. This mediation is prefigured in the Baptism. The Church teaches that “this motherhood Old Testament in the way the mother of the king, of Mary in the order of grace continues uninterrupt- the queen mother, would act as an intercessor to edly from the consent which she loyally gave at the the king for the needs of others (see, for example, Annunciation and which she sustained without wa- 1 Kgs 2:19). All Christians are called to partici- vering beneath the cross, until the eternal fulfillment pate in his work; St. Paul even goes so far to say of all the elect”3 (CCC 969). that we are “God’s fellow workers” (1 Cor 3:9) in me- Mary is our mother in the order of grace, but what diating Christ and his grace to the world. Mary does this mean? First, it means that Mary watches also is called to be God’s co-worker, but her role is over and protects the human race through her pow- unique. In a wholly singular manner Mary coop- erful intercession in Heaven. She intercedes for our erates in his work of “restoring supernatural life to needs in the same way that she went to Jesus when souls”4 (CCC 968). For all these reasons Mary is the wine had run out at the wedding feast of Cana (see the mother in the order of grace and our mother. Jn 2:1-11). She not only prays for us, but also leads It is through her help that God’s grace reaches us, us back to Christ. Mary’s words to us are always the transforming us more and more into the image of same: “Do whatever he tells you” (Jn 2:5). her Son Jesus Christ. Second, Mary is our mother in the order of grace (CCC 487-507, 963-970, 2673-2679)

1 Byzantine Liturgy, Troparion, Feast of the Dormition, August 15th 2 Lumen Gentium 59; cf. Pius XII, Munificentissimus Deus (1950) from Denzinger-Schönmetzer, Enchiridion Symbolorum, definitionum et declarationum de rebus fidei et morum 3903 (1965); cf. Revelation 19:16 3 Lumen Gentium 62 4 Lumen Gentium 61

Five Doctrines on Mary — Page 7