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The New Eve, Coredemption, and the Motherhood of God

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The New Eve, Coredemption, and the Motherhood of God Southern Methodist University SMU Scholar Religious Studies Theses and Dissertations Religious Studies Spring 5-15-2021 Deliver Us: The New Eve, Coredemption, and the Motherhood of God William Glass [email protected] Follow this and additional works at: https://scholar.smu.edu/religious_studies_etds Part of the Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Glass, William, "Deliver Us: The New Eve, Coredemption, and the Motherhood of God" (2021). Religious Studies Theses and Dissertations. 31. https://scholar.smu.edu/religious_studies_etds/31 This Dissertation is brought to you for free and open access by the Religious Studies at SMU Scholar. It has been accepted for inclusion in Religious Studies Theses and Dissertations by an authorized administrator of SMU Scholar. For more information, please visit http://digitalrepository.smu.edu. DELIVER US: THE NEW EVE, COREDEMPTION, AND THE MOTHERHOOD OF GOD Approved by: ____________________________________ William J. Abraham, D.Phil. Albert C. Outler Professor of Wesley Studies ____________________________________ Bruce D. Marshall, Ph.D. Lehman Professor of Christian Doctrine ____________________________________ Natalia Marandiuc, Ph.D. Assistant Professor of Christian Theology ____________________________________ Gary A. Anderson, Ph.D. Hesburgh Professor of Catholic Thought DELIVER US: THE NEW EVE, COREDEMPTION, AND THE MOTHERHOOD OF GOD A Dissertation Presented to the Graduate Faculty of Dedman College of Humanities and Sciences Southern Methodist University in Partial Fulfillment of the Requirements for the degree of Doctor of Philosophy with a Major in Religious Studies by William L. Glass B.A., English Literature, University of Florida M.Div., Duke Divinity School May 15, 2021 Copyright 2021 William L. Glass All Rights Reserved ACKNOWLEDGEMENTS At the beginning of this Marian project, I offer a thought for her husband: the widower Joseph. Called to support a child who was not his, he provided the conditions of possibility for the “hidden years,” years deeply treasured by the Mother of the Lord. Jesus looked exactly like his mother, and henceforth all generations have called her blessed. Mary’s Son probably looked nothing like Joseph. Yet, the aged carpenter faithfully and silently cared for a child who would never be his and a mother who would always belong more to the child than to him. I thank God for Joseph and for the mystery of adoption. This project’s completion owes to similar acts of silent devotion and care. It bears my name, my interests, my writing style (for good and ill). But there are so many to whom it owes its life, whose bodies, minds, and energies are part of its completion. I would first like to express my gratitude to Natalia Marandiuc and Gary Anderson, whose expertise and attention has been needed by, and given to, a project that furthers no agenda for either of them. Indeed, they may feel it works at cross-purposes to much of their labors. But their conversation and gracious response means that it is better than it might have been. I owe thanks to the many colleagues and friends in the Graduate Program in Religious Studies at Southern Methodist University who gave critical feedback to the ideas found in this work, especially Justus Hunter, Danny Houck, Dallas Gingles, and Adam Van Wart. David Mahfood, without whose interest and advocacy I would not have come to SMU, has been arguing with me for so long I’m not sure which of my thoughts are mine and which are his. The same is true for Brendan Case, my co-worker and dear friend, who not only read every word in this project at least once but also endured his extroverted friend’s verbal processing of virtually every idea in it. He made them better, and there will never be a way to compensate him for the gifts he, Alissa, and their four children have given graciously to me. Brian Biba and Laura McClain offered their house at a crucial point to give me space and time to write. Paul Griffiths, who taught me how to discover what I think and why it is probably mistaken, is due more gratitude than I have space for. All Saints Durham, All Saints Dallas, and the Mission Chattanooga were the womb in which I grew and was nourished as this project grew in me. Audrey Keown, Katrina Payne, Amber Busby, Erin Waller, Laura McClain, Mary Ferguson, Kathleen Weinert, Sasha Tatasciore, and Natalie Carnes, in interviews in writing, and in faithful friendship, gave me glimpses into a dimension of humanity I could never hope to fully understand, though I have done everything I can to see it well. In their wisdom and energy, I saw more clearly than ever the gift my mother had given to me in her tenacious single motherhood. To my mother Sharon first of all, my sisters Alicia and Chelsea second, and to my surrogate mothers Damaris and Susie and my mother-in- law Zanjula: this project is a hymn of praise to all of you and your wondrous gifts. My surrogate fathers, Ron, Dan, and Richard, my stepfather Wally, and my father-in-law Jim have each pushed and let be, and I thank them. Finally, I owe to Bruce Marshall a relentless quest for more clarity, more precision, and more brevity (on this last, especially, I expect I will always fail him). What I think is “my” grasp on the history of Christian teaching is actually just an inferior copy of his. To William J. Abraham, I give gratitude for a love of first principles, a ferocious intellectual energy, and a determination to grow in intellectual holiness. To my wife: “no country is worth the tethering to: it’s good that I circle, not the world, but you.” All of these people (and so many more) deserve more mention than I have given them. Like Joseph, they have cared for a project that was not theirs. They have challenged and inspired me, made me smarter, and built a world in v which my work on this project made the sense it did. Like Joseph, they are due a credit they will never insist upon. Like him, they have given lovingly of their lives to fashion what is not theirs. Unlike him, they are responsible only for its graces – its flaws are mine alone. vi Glass, William B.A., University of Florida M.Div., Duke Divinity School Deliver Us: The New Eve, Coredemption,and the Motherhood of God Advisor: William J. Abraham Doctor of Philosophy conferred May 15, 2021 Dissertation completed March 21, 2021 In what follows, I try to develop a speculative and constructive account of what Christians should say regarding whether and how Mary is a coredemptress, that is, a partner in the redemptive work of her Son. My goal is to clarify what it might mean to say Mary is a co- redeemer, why anyone should say that, and what the consequences would be for Christian theology if they did. I take this doctrine to have critical importance not only for the individual loci of Christian theology (many of which are treated within) but for a meta-theological understanding of the God-world relation. After a brief introduction (chapter 1), I start by observing a relatively widespread ecumenical consensus: that Mary, alongside the New Adam, plays the role in our salvation that Eve plays in our perdition. That is, like a large and consistent early Christian consensus, start from Mary as the New Eve. I then proceed to examine the depths and heights of that consensus for its implications in as far-reaching a way as I can. My second chapter traces the development of the “New Eve” motif from the earliest Christian testimony through the Second Vatican Council, showing how New Eve teaching grounds Mariology and then eventually disappears in the wake of speculative controversy about Mary’s graces and prerogatives. The partnership vii implied by the New Eve teaching comes to be called coredemption and argued for (and against) on the basis of speculative prerogatives that were themselves based upon coredemption. I then examine (in chapter 3) the range of biblical motifs and images applied to Mary by early Christians, especially from the Old Testament. I examine their origins in history and their evolution, concluding that the Old Testament concludes with an unresolved search for the Mother of the Lord. My fourth chapter then examines the life of Mary as it is given to us in the New Testament, concluding that the Scriptures and earliest Christian tradition present her to us deliberately as the end of the Old Testament’s search. That search is for Abraham’s Daughter, someone who will ratify the covenant with God by offering to him that which is all she loves in the world, the very offering God makes to us for love’s sake.. Without that offering, begun in the Presentation of infant Jesus at the Temple but completed at his Cross, Jesus could not have performed the redemptive work that saves the world. When he goes to the cross, he goes only where she leads and sends him in love to the uttermost. In chapter 5, I turn my attention to the covenant, to show that God’s covenant with Israel, when it is rightly understood, implicates God in a promissory debt to establish Israel, to ensure that Israel keeps His covenant. That covenant achieves its consummation at the point where Israel and God each make an identical offering to other of what each loves most, which is the very same thing: the Christ incarnate in Israel’s flesh. That covenant’s basis, then, is the love and partnership of the divine persons as they love and offer all they are to one another.
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