All About Mary

Prepared and Presented by Deacon in Formation Barry S. Phillips

www.sacredheartofhartwell.com/barry.htm THE BLESSED VIRGIN MARY

Who is Mary?

Mother of God - Mary is the true physical mother of , Who is truly God; hence Mary is the Mother of God. The doctrine was defined at the Council of Ephesus in 431 in order to counter Nestorius, who thought that Mary gave birth to Jesus Christ's human nature only. The responded by stating that persons, and not natures, are conceived and born, and that Jesus Christ was a Divine Person, and God-Man. The purpose of this doctrine was, and is, to safeguard the Divinity of Jesus Christ. As such, it is Christ-centered, not Mary- centered. In no way does it imply that Mary is greater than, or prior to, God.

Our Mother - Jesus Christ gave to John - and by implication, all Christians - His Mother, to be our Spiritual Mother (Jn 19:26-27; cf. Rev 12:1-2,5,17). Our Lord said, ―Behold your mother.‖ He was not suggesting that Mary become our mother, but that Mary is our Mother. And to Mary He gave us as children. But, if this is true, how do we make theological sense of this relationship? Turning again to Scripture, we can best understand it by considering St. Paul‘s beautiful doctrine of the Mystical Body of Christ (cf. Col 1:18, Eph 4:15). In this whole Body, St. Paul refers to Christ as the Head and the Church as the Body. Head and Body make up the entire and whole Mystical Body of Jesus Christ. Now, if we say that Mary gave birth to Jesus, the Head of the Body, then it must be that she gave birth to the entire Body since a true body cannot be separated. Thus, it would mean that she gave birth to the members as well. Thus, we can ask for her prayers on our behalf, which have great efficacy due to her exalted holiness and closeness to our Lord Jesus Christ.

New Eve - It is based on and reaffirms the fact that Jesus is the New Adam, come to undo the Fall of the first Adam. Early Christians taught that the Annunciation marks the reversal of the temptation of the first Eve. In the Garden, Eve believed the lies of a fallen , disobeyed God and so became the cause of Adam's Fall (Genesis 3:1-7). At the Annunciation, Mary believed the words spoken by a holy angel, obeyed God and so became the Mother of the One who would save us from Adam's Fall! Mary's obedience reversed Eve's disobedience; thus Mary is the New Eve for the new creation in Christ. Just as Eve cooperated with Adam in the Fall, Mary cooperates with Jesus.

St. Elizabeth's inspired reference to Christ as the "fruit of (Mary's) womb" (Luke 1:42) also identifies Our Lady as the New Eve. The first Eve gave Adam the forbidden fruit, and so she became the indirect cause of the Fall, The New Eve gave the New Adam "the Fruit of her womb" - His human Body, in which He suffered and died for us - and so she became the indirect cause of the Redemption.

St. John's depiction of Calvary clearly parallels the Garden of Eden: there is a tree (the Cross - see Galatians 3:13), a man (Jesus) and a woman (Mary).

E V E M A R Y

Created without Original Sin Born without Original Sin (LUK 1:28) Mother of all the living (GEN 3:20) Mother of all living in Christ (REV 12:17) Heeded the evil angel (GEN 3) Heeded good angel (LUK 1:26 – 38) Pursued by the Serpent (GEN 3) Pursued by the Serpent (REV 12:13) Believed the Devil Believed God Did according to her will (GEN 3:6) Did according to God‘s will (LUK 1:38) Brought death into the world Brought Life into the world Approaches Adam which manifests Approaches New Adam manifests His his downfall glory (JOH 2) Old Adam calls her ―woman‖ (GEN 2:23) New Adam calls her ―woman‖ (JOH 2:4)

Intercessor - All Christians should be intercessors. This is what happens when we ask others to pray for us. The makes it clear that those who are just or righteous are heard by God, and since we know that those in heaven have no impurity or unrighteousness in them (otherwise they would not be able to withstand the presence of God), then we say that the prayers of the have a power and efficacy which may not always be the case with those of us who are still steeped in imperfection.

In line with this way of thinking, we see that Mary's intercessory prayers, (because she is the Mother of God and therefore as pure as any human being could be) have a special power to them. Who is closer to Jesus than Mary?

Jesus performed his first public miracle, changing the water to wine, at the behest of his mother, Mary. (John 2:1-12)

Perfect - Mary was the first believer. She said ―yes‖ to God on faith alone. Although graced by God, she was not merely a passive instrument. She was active and cooperative. She interceded at Jesus‘ first public miracle. She suffered at the foot of the cross. She was with the apostles praying in the upper room at Pentecost. She is the mother of Jesus, but also his disciple. According to St. Luke, to be a disciple of Christ is more blessed than to be his mother. (Luke 11:27-28). Hers was the happiness of first bearing in her womb him who she would obey as her master. (Augustine).

Mary Always With Us At every crucial point in the history of salvation, since the fall of our first parents (Gen 3:15), to the announcement of the incarnation of the Word (Lk 1:26ff.), from the beginning of the public mission of Jesus at Cana (Jn 2:1-11), to His redemptive sacrifice consummated on the Cross (in 19:25-27), up to the accomplishment of the very last detail in the universal salvific plan (Rev 12), Mary is the "woman" always present with her Son, never alone, to fulfill her role of "generous companion and humble handmaid of the Lord".

Bible and Tradition Catholicism needs only to show the harmony of a doctrine with the Bible. It is not our view that every doctrine of Christianity must appear whole, explicit, and often, in the pages of the Bible. We have also Sacred Tradition, Church Authority, and an acceptance of the development of understanding of essentially unchanging Christian truths. A belief implicitly biblical is not "anti- biblical" or "unbiblical," as many Protestants would have us believe. In fact, many Protestant doctrines are either not found in the Bible at all (e.g., "Bible alone" and the Canon of the Bible), are based on only a very few direct passages (e.g., the Virgin Birth), or are indirectly deduced from many implicit passages (e.g., the Trinity, the two natures of Jesus Christ). Likewise with the Immaculate Conception and other Catholic Marian beliefs.

Genesis 3:15

"I will put enmity between you and the woman, between your seed and her seed; He shall crush your head, and you shall lie in wait for his heel." – Genesis 3:15

The passage has come to be known as the "Protoevangelium" or "Protogospel" because, as not a few Church Fathers recognized, and as a number of Popes have confirmed, in this malediction pronounced upon God announced to fallen mankind the First Glad Tidings of a future Redeemer.

The overwhelming majority of Catholic scholars (exegetes as well as dogmatic theologians) today agree that the Protoevangelium refers, in some truly Scriptural sense, not only to Christ but also to His Blessed Mother.

Certainly, within the last century a great number of bishops have asserted the Marian sense of the Protoevangelium—for example, the 113 bishops who at the Vatican Council signed a petition for the definition of the Assumption and the many others who later, down to 1950 A.D., signed like petitions. Very likely, by now, at least, morally all Catholic bishops teach, with recent Popes, the Marian sense of Gen. 3, 15.

Replying to a query about the historical character of the first three chapters of Genesis, the Biblical Commission appointed by the Vatican in 1909 gave us to understand that these chapters contain a number of fundamental teachings of the Christian religion, truths presupposed for the economy of salvation, among which, the 1909 decree expressly states, is "the promise of a future Redeemer." Now the only passage in the first three chapters of Genesis which could constitute such a promise is Gen. 3, 15. This is confirmed by the manner in which the Popes use the Protoevangelium; as we shall see, they treat it as a "dogmatic" text.

Such was the belief and teaching of the first Pope known to us as referring to Gen. 3, 15, St. Leo the Great (d. 461). In a sermon on Christ‘s Nativity, he stated:

God . . . , as soon as the diabolical wickedness killed us by the poison of its envy, at the very beginnings of the world signified beforehand the remedies prepared by His mercy for renewing us mortals; announcing to the serpent the future seed of the woman, which would crush by its power the haughtiness of the guilty head; namely, signifying Christ who was to come in the flesh, God and man, who, born of the Virgin, would by His incorrupt birth condemn the violator of the human race. The Magisterium should be, not a last resort, but the first resort for all Catholic theologians, Biblical scholars included.

Indeed, since the Marian interpretation of Genesis 3:15 can claim the support of every Pope for almost two centuries, from Pius IX to Benedict XVI, it would seem to be infallibly guaranteed by this constant teaching of a long series of Bishops of Rome, who, moreover, were but echoing their forerunners, St. Leo I, Paul V, and Leo XIII.

http://www.marymediatrix-resourceonline.com/library/files/scholastic/mag_pevang.htm

______

“If I say that God’s and archangels are great, you are greater than them all. Because angels and archangels are merely the trembling servants of the One who lived in your womb.” – St. Athanasius of Alexandria

______

“When we wish to give something special to somebody very important, we often choose that person's favorite friend or family member to present the gift, so that the homage is as agreeable possible to him. It is the same way with our prayers, when they are presented by the Blessed Virgin; they take on special merit, because Mary is the only creature who has never offended God.” – St. John Vianney

______

Covenantal Relationship

We know that some things in the are parallel to Old Testament, and are brought to fulfillment. For example, there are certainly comparisons between the Passover lamb of the Israelites and Jesus as the Passover lamb of all mankind, sacrificed for all. In addition to prophecies, many of the individuals and events in the Old Testament pre-figure New Testament individuals and events. Just as the Israelites spent 40 years in the wilderness, for instance, Jesus spent 40 days in the desert. The twelve tribes of Israel pre-figure the coming of the 12 Apostles. Because Jesus exercised His Messianic Office as Priest, Prophet and King, all the priests, prophets and kings of Israel in some sense pre-figured Him. Mary is the bridge between the Old and the New Covenants. Mary as Queen

As prophecy foretold, Jesus was descended from the seed of David. The king of the world came from the line of king of the Israelites.

In the Old Testament, kings were rulers (in the Davidic line). However, the queen was not the king‘s wife. She was the mother of the king. The queen sat at the right hand of the king (her son). Those in the kingdom who sought favors from the king often petitioned the queen, as they knew how much influence she had on her son. Kings had numerous wives. Imagine the confusion if these wives were considered as “queens”! Mary's role at the side of her royal Son is prefigured in the Old Testament depictions of the Queen Mother. The title of Queen Mother or Gebirah was very common in Old Testament times and was a position independent of the King. The Queen Mother had a very influential role in national affairs and acted as regent when the king was absent or dead. Since the importance of the Queen Mother was recognized by the ancient Hebrews, the first Christians saw no conflict in honoring the Mother of their King. A number of Old Testament passages reflect the important role of the queen mother in the Davidic kingdom. For example, almost every time the narrative of 1 and 2 Kings introduces a new monarch in Judah, it mentions the king‘s mother as well, showing the mother‘s intimate involvement in her royal son‘s reign.

Her royal office is also described by the prophet Jeremiah, who tells how the queen mother possessed a throne and a crown, symbolic of her position of authority in the kingdom: "Say to the king and the queen mother: ‗Take a lowly seat, for your beautiful crown has come down from your head. . . . Lift up your eyes and see those who come from the north. Where is the flock that was given you, your beautiful flock?‘" (Jer. 13:18, 20).

Probably the clearest example of the queen mother‘s role is that of Bathsheba, wife of David and mother of Solomon. Scholars have noted the excellence of Bathsheba‘s position in the kingdom once she became queen mother during Solomon‘s rule. Compare the humble attitude of Bathsheba as spouse of King David (1 Kgs. 1:16–17, 31) with her majestic dignity as mother of the next king, Solomon (1 Kgs. 2:19–20). "So Bathsheba went to King Solomon, to speak to him on behalf of Adonijah. And the king rose to meet her, and bowed down to her; then he sat on his throne and had a seat brought for the king‘s mother; and she sat on his right. Then she said, ‗I have one small request to make of you; do not refuse me.‘ And the king said to her, ‗Make your request, my mother; for I will not refuse you‘" (1 Kgs. 2:19–20).

Bathsheba‘s seat at the king‘s right hand has the greatest significance. In the Bible, the right hand is the place of ultimate honor. This is seen in particular in the messianic Psalm 110 ("Sit at my right hand until I make your enemies your footstool"). In fact, many New Testament passages refer to the right-hand imagery of Psalm 110 to show Christ‘s divinity and his reign with the Father over the whole universe (e.g., Hebrews 1:13).

A few Old Testament prophecies incorporate the queen mother tradition when telling of the future Messiah. One example is Isaiah 7:14, which originated during a time of dynastic crisis in Judah when Syria and Israel were threatening Jerusalem and plotting to overthrow King Ahaz. God offers Ahaz a sign that the kingdom will continue:

"Hear then, O house of David! Is it too little for you to weary men, that you weary my God also? Therefore the Lord himself will give you a sign. Behold, a young woman shall conceive and bear a son and shall call his name Emmanuel" (Isa. 7:13–14). On one level, this passage points to the next king (Hezekiah) as a pledge that the Davidic dynasty will continue despite the threats of invading armies. At the same time, the royal son who is to be named "Emmanuel" points to the future messianic king (cf., Isa. 9:6–7, 11:1–2). This is why the New Testament says Jesus fulfills this prophecy from Isaiah (Matt. 1:23).

Just like the queen mother of the Davidic kingdom, Mary serves as advocate for the people in the Kingdom of God today.

______

Mary as Ark of the New Covenant

There is a link between Mary as bearer of the New Covenant and the Ark of the Old Covenant. In the Old Testament, the Israelites carried the Ark of the Covenant with them throughout their desert journey and into the Promised Land. The ark contained the Ten Commandments, Aaron‘s rod and manna (the bread that sustained life for them in the desert). The ark was kept in the ―holy of holies‖ in the temple. Only the most holy high priest could visit the ark and had to be cleansed and purified before doing so. Now, think of Mary as the Ark of the New Covenant. She held the ―Bread of Life‖ in her womb. She had to have been most pure and holy for Jesus to occupy her body. Mary‘s blood flowed through Jesus‘ body. He nursed at her breast. Would anything impure be allowed to enter and flow through his body? Also, since God (Jesus‘ father) is spirit, Jesus inherited his genetics solely from Mary. If she were defective in any way, doesn‘t it make sense that this would be passed on, just as Original Sin has been passed down from our first parents?

The Ark of the Old Covenant was lined with gold. The Ark of the New Covenant is lined with purity.

ARK OF THE OLD COVENENT ARK OF THE NEW COVENENT Glory of God overshadowed the ark (Exo. 40:34) Holy Spirit overshadows Mary (Luke 1:35) David ―arose and went‖ (2 Sam. 6:2) Mary arose and went (1:39) David went to hill country of Judea Mary did same How can ark of the Lord come to me (6:9) Elizabeth said same (43) David danced in presence of the ark (14, 16) John leaped in womb (44) David pronounces blessings (18) Elizabeth pronounces (42) David responds with thanksgiving (19) Mary gives thanksgiving (46 – 55) Ark stayed in Hill Country 3 months (11) Mary stayed 3 months (56) David took ark to Jerusalem (2) Mary goes to Jerusalem (Luke 2:22)

Ark of the Old Covenant

Ten Commandments Manna Priestly Rod ↨ ↨ ↨ Word Made Flesh Bread from Heaven High Priest Forever

Ark of the New Covenant (Mary)

______

“Christ is the bread sown in the Blessed Virgin's womb, leavened in the flesh, formed in his Passion, baked in the oven of the tomb, preserved in

churches and distributed to the faithful each day like celestial food placed on altars.” - Peter Chrysologus

______

“Our Lord Jesus Christ, who came to liberate mankind, in which both males and females are destined to salvation, was not averse to males, for He took the form of a male; nor to females, for of a female He was born. Besides, there is a great mystery here: that just as death came to us through a woman, life is born to us through a woman. The devil, defeated, would be tormented by each nature, feminine and masculine, since he had taken delight in the defection of both.” - Saint Augustine of Hippo

Why is Mary most Holy?

Once we have established that Mary is our true Spiritual Mother, we must ask what this means for us in our everyday lives. What is a mother, anyway? What does a mother do? Why did God arrange it so that every human person would come into the world through a mother? There must be a reason. Does a mother simply give birth to a child only to abandon him or her? Of course she does not. A mother not only gives birth, but she also is given by God so that she might nurture, feed, teach, guide, and protect her child. God entrusts her with these tasks. God empowered her to love his Son as much as he deserves to be loved. In the human family, a mother is not optional. So too, in the spiritual family of the Mystical Body of Christ, Mary, our Mother is not optional. Christianity is not an all male frat house or exclusive boys club.

Any person who studies the history of the early Christian Church will easily discover the solid witness of how lovingly and faithfully these first believers in Christ, and countless others who went after them down through the ages, turned confidently with love and devotion to the Mother of Jesus for protection, guidance, and assistance in their hours of gravest need. Why did they do this? It seems safe to assume they did so because they wished to obey Jesus. And, after all, she had given birth to Him, nurtured, fed, guided, and protected Him. As a baby, he needed a mother to hold him. If we choose to ignore the mother, we can't see the Child. If God allowed Himself to be born of her and chose her as His Mother, can we do anything but accept her as ours? To put our trust and confidence in her will always be pleasing to God because everything she does will always lead us closer to Him.

There is only one person in all humanity of whom God has one picture, and in whom there is a perfect conformity between what He wanted her to be and what she is, and that is His Own Mother. The model and the copy are perfect. As Eden was the Paradise of Creation, Mary is the Paradise of the Incarnation. The closer one gets to the fire, the greater the heat; the closer one is to God, the greater the purity. But since no one was ever closer to God than the woman whose human portals He threw open to walk this earth, then no one could have been more pure than she. We do not start with Mary. We start with Christ. The less we think of Him, the less we think of her; the more we think of Him, the more we think of her; the more we adore His Divinity, the more we venerate her Motherhood. It may be objected: 'Our Lord is enough for me. I have no need of her.' But He needed her, whether we do or not. God, Who made the sun, also made the moon. The moon does not take away from the brilliance of the sun. All its light is reflected from the sun. The Blessed Mother reflects her Divine Son; without Him, she is nothing. With Him, she is the Mother of Men.

{Archbishop Fulton Sheen, The World's First Love, 1952} Church Dogmas

1. MOTHER OF GOD Mary is the true physical mother of Jesus Christ, Who is truly God; hence Mary is the Mother of God. The doctrine was defined at the Council of Ephesus in 431 in order to counter Nestorius, who thought that Mary gave birth to Jesus Christ's human nature only. The Catholic Church responded by stating that persons, and not natures, are conceived and born, and that Jesus Christ was a Divine Person, and God-Man. The purpose of this doctrine was, and is, to safeguard the Divinity of Jesus Christ. As such, it is Christ-centered, not Mary-centered. In no way does it imply that Mary is greater than, or prior to, God. Mother of my Lord (LUK 1:43). CCC (Catechism of the Catholic Church), Paragraph 509.

2. IMMACULATE CONCEPTION The most holy Virgin Mary was, in the first moment of her conception, by a unique gift of grace and privilege of almighty God, in view of the merits of Jesus Christ the Redeemer of mankind, preserved free from all stain of original sin. {Formal Definition of Pope Pius IX, 1854} God chose and prepared Mary to be his mother. Jesus could not be born of sin. He is not a descendant of Original Sin. Jesus was nourished in Mary‘s womb. Her mother‘s milk nursed Him. Would God the Father let anything impure enter Jesus‘ body? If we believe that Jesus saves us from sin and death even after we have committed our own personal sins, why should we balk at the idea that He saved the woman He chose to be His Mother from sin and death even before she was born? Her immaculate conception was brought about by the grace flowing from the Cross, not from anything she did on her own. Mary is in NO WAY a Savior. She IS, however, the Mother of the Savior, and as such needed to be as pure as possible. Hail Mary, full of grace…… (Luke 1:28) Mary had to be sinless in order to be in such close proximity to God Himself. The whole Bible teaches this (e.g., Ex 3:5; Deut 23:14). God's Presence imparts and requires holiness (1 Cor 3:13-17; 1 Jn 3:3-9). The Jewish high priest entered the Holy of Holies (where the Ark and God's Special Presence were) only once a year, under threat of death if God's instructions were violated (Lev 16:2-4,13). The Ark itself was so holy that only a few were allowed to touch it (Num 4:15; 2 Sam 6:2-7). Thus, Mary, due to her ineffable physical and spiritual relationship with God the Son, the Holy Spirit (as "Spouse"), and God the Father (as "Daughter of Zion"), necessarily had to be granted the grace of sinlessness from conception, just as we all will be cleansed utterly in order to be present with God in heaven (Rev 21:27). Seen in this light, the Immaculate Conception, though still technically a deduction from the Bible, is a very biblical doctrine indeed. ―Full of Grace‖ (LUK 1:28). CCC 490 - 493.

3. ASSUMPTION Mary, the immaculate perpetually Virgin Mother of God, after the completion of her earthly life, was assumed body and soul into the glory of heaven. {Formal Definition of Pope Pius XII, 1950} The Assumption is not an arbitrary presumption; it follows from Mary's sinlessness. Since bodily decay results from sin (Ps 16:10), the absence of sin would allow for instant bodily resurrection at death. Mary, since she was sinless, was preserved from the three-fold curse of sin (Gen 3:16-19), as well as from a return to dust. The Assumption is not the Ascension. Mary is taken to heaven by the power of God, not her own power, as with Jesus. How could Mary‘s body ever be corrupted after having conceived, carried and nursed Jesus? Her body was perfectly holy. REV 12 CCC 966 & 974

4. PERPETUAL VIRGINITY Mary remained a virgin before, during, and after the birth of Jesus Christ, who had no siblings, as many Protestants hold, although all orthodox Protestants maintain belief in the Virgin Birth of Jesus Christ. The Hebrew and Aramic languages spoken by Christ and his disciples do not have separate words for "brother," cousin," or "near-relative." The Jews used the word "brother" for any near relative, without necessarily meaning "blood-brothers. Who would be worthy to share the same womb as God? Jesus did not have brothers. He commanded John at the cross to take care of Mary. CCC 499 - 501. ______

Marian Apparitions These are what are called private revelations, as distinct from the public revelation of the Bible and Christian Tradition. The Catholic Church doesn't require anyone to accept the validity of any particular apparition. In the most widely accepted apparitions, such as Lourdes and Fatima, the utterances of Mary are always Christ-centered, and emphasize prayer, repentance, and conversion, just as the teaching or evangelization of any Christian on earth might stress. Furthermore, an apparition by a figure other than Jesus is not unthinkable by any means. Angels appear to men throughout Scripture, giving messages. Moses and Elijah returned to earth on the Mount of Transfiguration (Mt 17:1-3). The two "witnesses" of Revelation 11:3-13 are saints come to life (possibly also Moses and Elijah, or Enoch and Elijah). The prophet Samuel appears to Saul (1 Sam 28:7-20), and many OT saints arose in Jerusalem after the (Mt 27:50-53). In the "Catholic Bible" (accepted as Scripture by all Christians until the Protestant Revolt), Jeremiah returns to earth (2 Maccabees 15:13-16). Any excesses which have occurred among Catholic laypeople in the area of Mariology are regrettable, but these are constantly warned against in the official documents of the Catholic Church (such as Vatican II). Abuses and corruptions must not cause a fair inquirer to reject a position, as this is illogical (an instance of "throwing the baby out with the bath water"). One must examine the actual theological positions of a group and judge accordingly. The same holds true for the sects of Protestantism, where various abuses are by no means less prevalent. Biblical References I will put enmity between you and the woman, and between your offspring and hers; He will strike at your head, while you strike at his heel. – Genesis 3:15 Therefore the Lord himself will give you this sign: the virgin shall be with child, and bear a son, and shall name him Immanuel. – Isaiah 7:14 …and going into the house, they saw the child with Mary his mother, and they fell down and worshiped him. – Matthew 2:11 Hail Mary, full of grace, the Lord is with you. – Luke 1:28 "Full of grace" is only used to describe one other person - Jesus Christ in John 1:14. "The holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called holy, the Son of God. – Luke 1:35 Mary said, "Behold, I am the handmaid of the Lord. May it be done to me according to your word." Then the angel departed from her. – Luke 1:38 "Blessed art thou amongst women." - Luke 1:42. And how does this happen to me, that the mother of my Lord should come to me? – Luke 1:43 …behold, from now on will all ages call me blessed. – Luke 1:48 Then God's temple in heaven was opened, and the ark of his covenant could be seen in the temple. There were flashes of lightning, rumblings, and peals of thunder, an earthquake, and a violent hailstorm. – Rev. 11:19 A great sign appeared in the sky, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. She gave birth to a son, a male child, destined to rule all the nations with an iron rod. Her child was caught up to God and his throne. – Revelation 12: 1, 5 Then the dragon became angry with the woman and went off to wage war against the rest of her offspring, those who keep God's commandments and bear witness to Jesus. – Rev. 12:17

______

Mary is Ever-Virgin Explanations of the “Brothers” of Jesus

Mark 6:3 - Jesus was always referred to as "the" son of Mary, not "a" son of Mary. Also "brothers" could have theoretically been Joseph's children from a former marriage that was dissolved by death. However, it is most likely, perhaps most certainly, that Joseph was a virgin, just as were Jesus and Mary. As such, they embodied the true , fully consecrated to God. Luke 1:31,34 - the angel tells Mary that you "will" conceive (using the future tense). Mary responds by saying, "How shall this be?" Mary's response demonstrates that she had taken a vow of lifelong virginity by having no intention to have relations with a man. If Mary did not take such a vow of lifelong virginity, her question would make no sense at all (for we can assume she knew how a child is conceived). She was a consecrated Temple virgin as was an acceptable custom of the times. Luke 2:41-51 - in searching for Jesus and finding Him in the temple, there is never any mention of other siblings. John 7:3-4; Mark 3:21 - we see that younger "brothers" were advising Jesus. But this would have been extremely disrespectful for devout Jews if these were Jesus' biological brothers. John 19:26-27 - it would have been unthinkable for Jesus to commit the care of his mother to a friend if he had brothers. John 19:25 - the following verses prove that James and Joseph are Jesus' cousins and not his brothers: Mary the wife of is the sister of the Virgin Mary. Matt. 27:61, 28:1 - Matthew even refers to Mary the wife of Clopas as "the other Mary." Matt. 27:56; Mark 15:47 - Mary the wife of Clopas is the mother of James and Joseph. Mark 6:3 - James and Joseph are called the "brothers" of Jesus. So James and Joseph are Jesus' cousins. Matt. 10:3 - James is also called the son of "Alpheus." This does not disprove that James is the son of Clopas. The name Alpheus may be Aramaic for Clopas, or James took a Greek name like Saul (Paul), or Mary remarried a man named Alpheus. Luke 1:36 - Elizabeth is Mary's kinswoman. Some translate kinswoman as "cousin," but this is an improper translation because in Hebrew and Aramaic, there is no word for "cousin." Luke 22:32 - Jesus tells Peter to strengthen his "brethren." In this case, we clearly see Jesus using "brethren" to refer to the other apostles, not his biological brothers. Acts 1:12-15 - the gathering of Jesus' "brothers" amounts to about 120. That is a lot of "brothers." Brother means kinsmen in Hebrew. Acts 7:26; 11:1; 13:15,38; 15:3,23,32; 28:17,21 - these are some of many other examples where "brethren" does not mean blood relations. Rom. 9:3 - Paul uses "brethren" and "kinsmen" interchangeably. "Brothers" of Jesus does not prove Mary had other children.

Old Testament Gen. 11:26-28 - Lot is Abraham's nephew ("anepsios") / Gen. 13:8; 14:14,16 - Lot is still called Abraham's brother (adelphos") . This proves that, although a Greek word for cousin is "anepsios," Scripture also uses "adelphos" to describe a cousin. Gen. 29:15 - Laban calls Jacob is "brother" even though Jacob is his nephew. Again, this proves that brother means kinsmen or cousin. Deut. 23:7; 1 Chron. 15:5-18; Jer. 34:9; Neh. 5:7 -"brethren" means kinsmen. Hebrew and Aramaic have no word for "cousin." 2 Sam. 1:26; 1 Kings 9:13, 20:32 - here we see that "brethren" can even be one who is unrelated (no bloodline), such as a friend. 2 Kings 10:13-14 - King Ahaziah's 42 "brethren" were really his kinsmen. 1 Chron. 23:21-22 - Eleazar's daughters married their "brethren" who were really their cousins. Neh. 4:14; 5:1,5,8,10,14 - these are more examples of "brothers" meaning "cousins" or "kinsmen." Tobit 5:11 - Tobit asks Azarias to identify himself and his people, but still calls him "brother." Amos 1: 9 - brotherhood can also mean an ally (where there is no bloodline). The “Brothers” of Jesus Taken from Catholic Answers at www.catholic.com

The New Testament is explicit that Mary was a virgin at the time she conceived Jesus by the Holy Spirit. Christian tradition--later infallibly affirmed by the Church--acknowledges that she remained a virgin afterwards. The great majority of Christians acknowledges this.

But there are certain questions to be answered, such as who the "brethren" or "brothers" of Christ mentioned in Scripture are.

In English when we say "brother" we usually mean full brother--a male sibling sharing both biological parents. But the term has a broader range of meanings. It can include half-brother (male sibling sharing one biological parent), step-brother (male sibling sharing one parent by marriage), and adoptive brother (male sibling adopted into the family). It can be given figurative meanings, such as "comrade," as when military men are described as "a band of brothers."

Which applies to the brethren of Christ in Scripture?

It is unlikely that the term "brother" is being used figuratively or mystically because all Christians are Christ's brothers in that sense, making it pointless to single out certain individuals for this description. Full brother is impossible, as Protestants also acknowledge, since Jesus was not the biological child of Joseph. Half-brother is ruled out by the fact that Mary remained a virgin. It is possible they were adoptive brothers, but there does not seem to be any evidence for this in the biblical or patristic record.

More plausibly, they were step-brothers: children of Joseph who were Jesus' brothers by marriage. There is some evidence for this in the writings of early Christians. The earliest discussion of the matter that we have--in a document known as the Protoevangelium of James (c. A.D. 120)--states that Joseph was a widower who already had a family and thus was willing to become the guardian of a consecrated virgin. Though not inspired, the document was written within living memory of Mary, when Christ's family was still well known, as other sources attest (e.g., second century historian Hegisippus). It may contain accurate traditions regarding the family structure.

The step-brother hypothesis was the most common until St. (the turn of the fifth century), who popularized the idea that the brethren were cousins. One would not guess this from a casual reading of the New Testament, but many have tried to deduce it from statements in the New Testament.

Part of the issue turns on the meaning of the word "brother." Thus far we have been discussing the English word brother for simplicity. The Greek equivalent (adelphos) includes the same concepts in its range of meaning. But Greek also has a word for "cousin" (anepsios), which seems to have been the normal word used when referring to cousins. An advocate of the cousin hypothesis would need to explain why it wasn't used if Christ‘s brethren were cousins.

The standard explanation is that the New Testament isn't ordinary Greek. Some have suggested that parts of it may be translations from Aramaic. It is unknown if or how much of the New Testament had an Aramaic original, but even if none did, Aramaic had a strong influence on it. Probably all the New Testament authors except Luke were native Aramaic- speakers, and much of the dialogue in the originally occurred in Aramaic. Sometimes the Gospels even tell us the original words (e.g., ―Talitha cumi‖ in Mark 5:41).

This is important because the meaning of the Aramaic word for "brother" (aha) not only includes the meanings already mentioned but also includes other close relations, including cousins.

In fact, there was no word for "cousin" in Aramaic. If one wanted to refer to the cousin relationship, one has to use a circumlocution such as ―the son of his uncle‖ (brona d-`ammeh). This often is too much trouble, so broader kinship terms are used that don‘t mean ―cousin‖ in particular; e.g., ahyana ("kinsman"), qariwa ("close relation"), or nasha ("relative"). One such term is aha, which literally means ―brother‖ but is also frequently used in the sense of ―relative, kinsman.‖

Jesus' Brothers:

The word "brother" or "brethren" is often used in Scripture for relationships other than that of those born of the same parents:

Verse People Involved Relationship Genesis 11:26-28, Lot - Abraham nephew - uncle Genesis 14:14 Genesis 29:15 Jacob - Laban nephew - uncle 1 Chronicles 23:21-22 Children of Kish and Eleazar cousins 2 Kings 10:13-14 42 "brethren" of King Azariah kinsmen Deuteronomy 23:7, Jeremiah practitioners of the same All Jews 34:9 religion Matthew 23:8 all who love Christ members of the Church John 20:17-18, Christ - His disciples Savior - saved Matthew 12:49 500 witnesses to the resurrected 1 Corinthians 15:6 strangers Christ

This isn't every reference to "brother(s)" or "brethren" in the Bible, but it's enough to prove that the use of the words "brothers" or "brethren" doesn't necessarily indicate "blood brothers" at all. This is true is because neither Hebrew nor Aramaic have words for "uncles," "nephew," "niece," "step-brother," "step-sister," etc. All were referred to as "brother" and "sister," which were translated into Greek as adelphos or adelphe.

______

“To be a disciple of Christ is more blessed than to be his mother” - Luke 11:27-28

James, , Jude and Simon

Nonetheless, and despite Tradition, there are four people that some Protestants claim are the blood , an idea which comes from Mark 6:3 which says that Jesus is "the brother of James, and Joses, and of Jude and Simon." But to find out who the real mother of these four are, look at the following:

Matthew 27: 55-56 tells us of three women at the Cross: "And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: Among which was , and Mary the mother of James and Joses, and the mother of Zebedees children."

Mark 15:40 tells us of the three women there: "There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of and of Joses, and ."

John 19:25 is even more inclusive, mentioning Mary the Mother of Jesus: "Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene." (Note here the reference to Mary's "sister" who's named Mary!) †

Women at the Cross

“Sisters” Mary Magdalene Mary of Clopas ↔ Mary (Mother of Jesus) Salome Mother ↓ ↓ Aunt or Kinswoman James and Joses

Putting all these together, we can cross off Joses and James the Less as being Jesus' blood brothers because their mother is the wife of Clopas.

We can cross Simon off the list because Mark 3:18 tells us he is a Canaanite, "And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of , and Thaddaeus, and Simon the Canaanite..."

Jude, we are told in Jude 1:1, is the "servant of Jesus Christ and the brother of James."

Conclusion

Misguided people try to claim that Catholics make a goddess of the Blessed Virgin. But that is an abominable fiction. As much as we exalt Mary above our own sinful selves, we recognize that she is more like us than she is like God. She is still a creature, though a most wonderful creature. God himself exalted her to show us both the greatness of our human nature and the all-surpassing greatness of divine grace. "Do whatever he tells you," and you won't even begin to anticipate the glories that will be revealed to us. That's what she said. If we will do whatever he tells us, we will not have to calculate what we can produce with our own human resources. Why? Because if Mary tells us anything, she tells us that God can do the greatest with the least. If we are tempted to say, "I'm really not that smart. I'm not that eloquent. I'm not that powerful. I'm not that rich. I'm a nobody." I'd say, ―You're qualified!‖ You have just proven yourself to be the most qualified of all because, who does God love to use? The lowest, the least, the poorest, the humblest, the ones who know they are nobodies. When God does something great through them, everybody would look and say, "It had to be God," and He gets all the glory. And that's what Mary wants to do, to give God all the glory.

References Catechism of the Catholic Church New American Bible Second Vatican Council (Vatican II) Dogmatic Constitution on the Church: Lumen Gentium ―Hail Holy Queen‖ – Scott Hahn - Doubleday ―Images of Mary‖ – Fr. Al McBride - St. Anthony Messenger Press University of Dayton Marian Library - http://campus.udayton.edu/mary//marypage21.html

DOGMATIC CONSTITUTION ON THE CHURCH LUMEN GENTIUM SOLEMNLY PROMULGATED BY HOLINESS POPE PAUL VI ON NOVEMBER 21, 1964

CHAPTER VIII THE BLESSED VIRGIN MARY, MOTHER OF GOD IN THE MYSTERY OF CHRIST AND THE CHURCH

I. Introduction 52. Wishing in His supreme goodness and wisdom to effect the redemption of the world, "when the fullness of time came, God sent His Son, born of a woman, that we might receive the adoption of sons".(283) "He for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Spirit from the Virgin Mary."(1*) This divine mystery of salvation is revealed to us and continued in the Church, which the Lord established as His body. Joined to Christ the Head and in the unity of fellowship with all His saints, the faithful must in the first place reverence the memory "of the glorious ever Virgin Mary, Mother of our God and Lord Jesus Christ".(2*) 53. The Virgin Mary, who at the message of the angel received the Word of God in her heart and in her body and gave Life to the world, is acknowledged and honored as being truly the Mother of God and Mother of the Redeemer. Redeemed by reason of the merits of her Son and united to Him by a close and indissoluble tie, she is endowed with the high office and dignity of being the Mother of the Son of God, by which account she is also the beloved daughter of the Father and the temple of the Holy Spirit. Because of this gift of sublime grace she far surpasses all creatures, both in heaven and on earth. At the same time, however, because she belongs to the offspring of Adam she is one with all those who are to be saved. She is "the mother of the members of Christ . . . having cooperated by charity that faithful might be born in the Church, who are members of that Head."(3*) Wherefore she is hailed as a pre-eminent and singular member of the Church, and as its type and excellent exemplar in faith and charity. The Catholic Church, taught by the Holy Spirit, honors her with filial affection and piety as a most beloved mother. 54. Wherefore this Holy Synod, in expounding the doctrine on the Church, in which the divine Redeemer works salvation, intends to describe with diligence both the role of the Blessed Virgin in the mystery of the Incarnate Word and the Mystical Body, and the duties of redeemed mankind toward the Mother of God, who is mother of Christ and mother of men, particularly of the faithful. It does not, however, have it in mind to give a complete doctrine on Mary, nor does it wish to decide those questions which the work of theologians has not yet fully clarified. Those opinions therefore may be lawfully retained which are propounded in Catholic schools concerning her, who occupies a place in the Church which is the highest after Christ and yet very close to us.(4*)

II. The Role of the Blessed Mother in the Economy of Salvation 55. The Sacred Scriptures of both the Old and the New Testament, as well as ancient Tradition show the role of the Mother of the Saviour in the economy of salvation in an ever clearer light and draw attention to it. The books of the Old Testament describe the history of salvation, by which the coming of Christ into the world was slowly prepared. These earliest documents, as they are read in the Church and are understood in the light of a further and full revelation, bring the figure of the woman, Mother of the Redeemer, into a gradually clearer light. When it is looked at in this way, she is already prophetically foreshadowed in the promise of victory over the serpent which was given to our first parents after their fall into sin.(284) Likewise she is the Virgin who shall conceive and bear a son, whose name will be called Emmanuel.(285) She stands out among the poor and humble of the Lord, who confidently hope for and receive salvation from Him. With her the exalted Daughter of Sion, and after a long expectation of the promise, the times are fulfilled and the new Economy established, when the Son of God took a human nature from her, that He might in the mysteries of His flesh free man from sin. 56. The Father of mercies willed that the incarnation should be preceded by the acceptance of her who was predestined to be the mother of His Son, so that just as a woman contributed to death, so also a woman should contribute to life. That is true in outstanding fashion of the mother of Jesus, who gave to the world Him who is Life itself and who renews all things, and who was enriched by God with the gifts which befit such a role. It is no wonder therefore that the usage prevailed among the Fathers whereby they called the mother of God entirely holy and free from all stain of sin, as though fashioned by the Holy Spirit and formed as a new creature.(5*) Adorned from the first instant of her conception with the radiance of an entirely unique holiness, the Virgin of Nazareth is greeted, on God's command, by an angel messenger as "full of grace",(286) and to the heavenly messenger she replies: "Behold the handmaid of the Lord, be it done unto me according to thy word".(287) Thus Mary, a daughter of Adam, consenting to the divine Word, became the mother of Jesus, the one and only Mediator. Embracing God's salvific will with a full heart and impeded by no sin, she devoted herself totally as a handmaid of the Lord to the person and work of her Son, under Him and with Him, by the grace of almighty God, serving the mystery of redemption. Rightly therefore the holy Fathers see her as used by God not merely in a passive way, but as freely cooperating in the work of human salvation through faith and obedience. For, as St. Irenaeus says, she "being obedient, became the cause of salvation for herself and for the whole human race."(6*) Hence not a few of the early Fathers gladly assert in their preaching, "The knot of Eve's disobedience was untied by Mary's obedience; what the virgin Eve bound through her unbelief, the Virgin Mary loosened by her faith."(7*) Comparing Mary with Eve, they call her "the Mother of the living,"(8*) and still more often they say: "death through Eve, life through Mary."(9*) 57. This union of the Mother with the Son in the work of salvation is made manifest from the time of Christ's virginal conception up to His death it is shown first of all when Mary, arising in haste to go to visit Elizabeth, is greeted by her as blessed because of her belief in the promise of salvation and the precursor leaped with joy in the womb of his mother.(288) This union is manifest also at the birth of Our Lord, who did not diminish His mother's virginal integrity but sanctified it,(10*) when the Mother of God joyfully showed her firstborn Son to the shepherds and Magi. When she presented Him to the Lord in the temple, making the offering of the poor, she heard foretelling at the same time that her Son would be a sign of contradiction and that a sword would pierce the mother's soul, that out of many hearts thoughts might be revealed.(289) When the Child Jesus was lost and they had sought Him sorrowing, His parents found Him in the temple, taken up with the things that were His Father's business; and they did not understand the word of their Son. His Mother indeed kept these things to be pondered over in her heart.(290) 58. In the public life of Jesus, Mary makes significant appearances. This is so even at the very beginning, when at the marriage feast of Cana, moved with pity, she brought about by her intercession the beginning of miracles of Jesus the Messiah.(291) In the course of her Son's preaching she received the words whereby in extolling a kingdom beyond the calculations and bonds of flesh and blood, He declared blessed(292) those who heard and kept the word of God, as she was faithfully doing.(293) After this manner the Blessed Virgin advanced in her pilgrimage of faith, and faithfully persevered in her union with her Son unto the cross, where she stood, in keeping with the divine plan,(294) grieving exceedingly with her only begotten Son, uniting herself with a maternal heart with His sacrifice, and lovingly consenting to the immolation of this Victim which she herself had brought forth. Finally, she was given by the same Christ Jesus dying on the cross as a mother to His disciple with these words: "Woman, behold thy son".(295) (11*) 59. But since it has pleased God not to manifest solemnly the mystery cf the salvation of the human race before He would pour forth the Spirit promised by Christ, we see the apostles before the day of Pentecost "persevering with one mind in prayer with the women and Mary the Mother of Jesus, and with His brethren",(296) and Mary by her prayers imploring the gift of the Spirit, who had already overshadowed her in the Annunciation. Finally, the Immaculate Virgin, preserved free from all guilt of original sin,(12*) on the completion of her earthly sojourn, was taken up body and soul into heavenly glory,(13*) and exalted by the Lord as Queen of the universe, that she might be the more fully confimed to her Son, the Lord of lords(297) and the conqueror of sin and death.(l4*)

III. On the Blessed Virgin and the Church 60. There is but one Mediator as we know from the words of the apostle, "for there is one God and one mediator of God and men, the man Christ Jesus, who gave himself a redemption for all".(298) The maternal duty of Mary toward men in no wise obscures or diminishes this unique mediation of Christ, but rather shows His power. For all the salvific influence of the Blessed Virgin on men originates, not from some inner necessity, but from the divine pleasure. It flows forth from the superabundance of the merits of Christ, rests on His mediation, depends entirely on it and draws all its power from it. In no way does it impede, but rather does it foster the immediate union of the faithful with Christ. 61. Predestined from eternity by that decree of divine providence which determined the incarnation of the Word to be the Mother of God, the Blessed Virgin was in this earth the virgin Mother of the Redeemer, and above all others and in a singular way the generous associate and humble handmaid of the Lord. She conceived, brought forth and nourished Christ. she presented Him to the Father in the temple, and was united with Him by compassion as He died on the Cross. In this singular way she cooperated by her obedience, faith, hope and burning charity in the work of the Saviour in giving back supernatural life to souls. Wherefore she is our mother in the order of grace. 62. This maternity of Mary in the order of grace began with the consent which she gave in faith at the Annunciation and which she sustained without wavering beneath the cross, and lasts until The eternal fulfillment of all the elect. Taken up to heaven she did not lay aside this salvific duty, but by her constant intercession continued to bring us the gifts of eternal salvation.(15*) By her maternal charity, she cares for the brethren of her Son, who still journey on earth surrounded by dangers and difficulties, until they are led into the happiness of their true home. Therefore the Blessed Virgin is invoked by the Church under the titles of Advocate, Auxiliatrix, Adjutrix, and Mediatrix.(16*) This, however, is to be so understood that it neither takes away from nor adds anything to the dignity and efficaciousness of Christ the one Mediator.(17*) For no creature could ever be counted as equal with the Incarnate Word and Redeemer. Just as the priesthood of Christ is shared in various ways both by the ministers and by the faithful, and as the one goodness of God is really communicated in different ways to His creatures, so also the unique mediation of the Redeemer does not exclude but rather gives rise to a manifold cooperation which is but a sharing in this one source. The Church does not hesitate to profess this subordinate role of Mary. It knows it through unfailing experience of it and commends it to the hearts of the faithful, so that encouraged by this maternal help they may the more intimately adhere to the Mediator and Redeemer. 63. By reason of the gift and role of divine maternity, by which she is united with her Son, the Redeemer, and with His singular graces and functions, the Blessed Virgin is also intimately united with the Church. As St. Ambrose taught, the Mother of God is a type of the Church in the order of faith, charity and perfect union with Christ.(18*) For in the mystery of the Church, which is itself rightly called mother and virgin, the Blessed Virgin stands out in eminent and singular fashion as exemplar both of virgin and mother. (19*) By her belief and obedience, not knowing man but overshadowed by the Holy Spirit, as the new Eve she brought forth on earth the very Son of the Father, showing an undefiled faith, not in the word of the ancient serpent, but in that of God's messenger. The Son whom she brought forth is He whom God placed as the first-born among many brethren,(299) namely the faithful, in whose birth and education she cooperates with a maternal love. 64. The Church indeed, contemplating her hidden sanctity, imitating her charity and faithfully fulfilling the Father's will, by receiving the word of God in faith becomes herself a mother. By her preaching she brings forth to a new and immortal life the sons who are born to her in baptism, conceived of the Holy Spirit and born of God. She herself is a virgin, who keeps the faith given to her by her Spouse whole and entire. Imitating the mother of her Lord, and by the power of the Holy Spirit, she keeps with virginal purity an entire faith, a firm hope and a sincere charity.(20*) 65. But while in the most holy Virgin the Church has already reached that perfection whereby she is without spot or wrinkle, the followers of Christ still strive to increase in holiness by conquering sin.(300) And so they turn their eyes to Mary who shines forth to the whole community of the elect as the model of virtues. Piously meditating on her and contemplating her in the light of the Word made man, the Church with reverence enters more intimately into the great mystery of the Incarnation and becomes more and more like her Spouse. For Mary, who since her entry into salvation history unites in herself and re-echoes the greatest teachings of the faith as she is proclaimed and venerated, calls the faithful to her Son and His sacrifice and to the love of the Father. Seeking after the glory of Christ, the Church becomes more like her exalted Type, and continually progresses in faith, hope and charity, seeking and doing the will of God in all things. Hence the Church, in her apostolic work also, justly looks to her, who, conceived of the Holy Spirit, brought forth Christ, who was born of the Virgin that through the Church He may be born and may increase in the hearts of the faithful also. The Virgin in her own life lived an example of that maternal love, by which it behooves that all should be animated who cooperate in the apostolic mission of the Church for the regeneration of men. IV. The Cult of the Blessed Virgin in the Church 66. Placed by the grace of God, as God's Mother, next to her Son, and exalted above all angels and men, Mary intervened in the mysteries of Christ and is justly honored by a special cult in the Church. Clearly from earliest times the Blessed Virgin is honored under the title of Mother of God, under whose protection the faithful took refuge in all their dangers and necessities.(21*) Hence after the Synod of Ephesus the cult of the people of God toward Mary wonderfully increased in veneration and love, in invocation and imitation, according to her own prophetic words: "All generations shall call me blessed, because He that is mighty hath done great things to me".(301) This cult, as it always existed, although it is altogether singular, differs essentially from the cult of adoration which is offered to the Incarnate Word, as well to the Father and the Holy Spirit, and it is most favorable to it. The various forms of piety toward the Mother of God, which the Church within the limits of sound and orthodox doctrine, according to the conditions of time and place, and the nature and ingenuity of the faithful has approved, bring it about that while the Mother is honored, the Son, through whom all things have their being (302) and in whom it has pleased the Father that all fullness should dwell,(303) is rightly known, loved and glorified and that all His commands are observed. 67. This most Holy Synod deliberately teaches this Catholic doctrine and at the same time admonishes all the sons of the Church that the cult, especially the liturgical cult, of the Blessed Virgin, be generously fostered, and the practices and exercises of piety, recommended by the magisterium of the Church toward her in the course of centuries be made of great moment, and those decrees, which have been given in the early days regarding the cult of images of Christ, the Blessed Virgin and the saints, be religiously observed.(22*) But it exhorts theologians and preachers of the divine word to abstain zealously both from all gross exaggerations as well as from petty narrow-mindedness in considering the singular dignity of the Mother of God.(23*) Following the study of Sacred Scripture, the Holy Fathers, the doctors and liturgy of the Church, and under the guidance of the Church's magisterium, let them rightly illustrate the duties and privileges of the Blessed Virgin which always look to Christ, the source of all truth, sanctity and piety. Let them assiduously keep away from whatever, either by word or deed, could lead separated brethren or any other into error regarding the true doctrine of the Church. Let the faithful remember moreover that true devotion consists neither in sterile or transitory affection, nor in a certain vain credulity, but proceeds from true faith, by which we are led to know the excellence of the Mother of God, and we are moved to a filial love toward our mother and to the imitation of her virtues.

V. Mary the sign of created hope and solace to the wandering people of God 68. In the interim just as the Mother of Jesus, glorified in body and soul in heaven, is the image and beginning of the Church as it is to be perfected is the world to come, so too does she shine forth on earth, until the day of the Lord shall come,(304) as a sign of sure hope and solace to the people of God during its sojourn on earth. 69. It gives great joy and comfort to this holy and general Synod that even among the separated brethren there are some who give due honor to the Mother of our Lord and Saviour, especially among the Orientals, who with devout mind and fervent impulse give honor to the Mother of God, ever virgin.(24*) The entire body of the faithful pours forth instant supplications to the Mother of God and Mother of men that she, who aided the beginnings of the Church by her prayers, may now, exalted as she is above all the angels and saints, intercede before her Son in the fellowship of all the saints, until all families of people, whether they are honored with the title of Christian or whether they still do not know the Saviour, may be happily gathered together in peace and harmony into one people of God, for the glory of the Most Holy and Undivided Trinity. Each and all these items which are set forth in this dogmatic Constitution have met with the approval of the Council Fathers. And We by the apostolic power given Us by Christ together with the Venerable Fathers in the Holy Spirit, approve, decree and establish it and command that what has thus been decided in the Council be promulgated for the glory of God. Given in Rome at St. Peter's on November 21, 1964.

LUMEN GENTIUM NOTES 294 Cf. Jn. 19, 25. 283 Gal. 4, 4-5. 295 Cf. Jn. 19, 26-27. 284 Cf. Gen. 3. 15. 296 Acts 1, 14. 285 Cf Is 7, 14; cf. Mich. 5, 2-3; Mt. 1, 22-23. 297 Cf Apoc. 19. 16 286 Cf. Lk. 1, 28. 298 1 Tim. 2, 5-6. 287 Lk. 1 , 38. 299 Rom. 8, 29. 288 Cf. Lk. 1, 41-45. 300 Cf. Eph 5, 27. 289 Cf. Lk. 2, 34-35 301 Lk. 1, 48. 290 Cf. Lk. 2, 41-51. 302 Cf. Col. 1, 15-16. 291 Cf. Jn. 2, 1-11. 303 Col 1, 19. 292 Cf. Mk. 3. 35; 27-28. 304 Cf. 2 Pet. 3, 10. 293 Cf. Lk. 2, 19, 51.

SUPPLEMENTARY NOTES (*)

(1) Credo in Missa Romana: Symbolum Constantinopolitanum: Mansi 3, 566. Cfr. Conc. Cret. Can. in B. V. Nat. 4: PG 97, 1321 B. In B. V. Ephesinum, ib. 4, 1130 (necnon ib. 2, 665 et 4, Nat., 1: col. 812 A. Hom. in dorm. 1: col. 1068 C. 1071); Conc. Chalcedonense, ib. 7, 111-116; - S. Sophronius, Or. 2 in Annunt., 18: PG 87 (3), Cow. Constantinopolitanum II, ib. 9, 375-396. 3237 BD.

(2) Canon Missae Romanae. (6) S. Irenaeus, Adv. Hacr. III, 22, 4: PG 7, 9S9 A; Harvey, 2, 123. (3) S. Augustine, De S. Virginitate. 6: PL 40, 399. (7) S. Irenaeus, ib.; Harvey, 2, 124. (4) Cfr. Paulus Pp. VI, allocutio in Concilio, die 4 dec. 1963: AAS 56 (1964) p. 37. (8) S. Epiphanius, Nacr. 78, 18: PG 42, 728 CD; 729 AB. (5) Cfr. S. Germanus Const., Nom. in annunt. Deiparae: PG 98, 328 A; In Dorm. 2: col. 357. (9) S. Hieronymus, Epist. 22, 21: PL 22, 408. Cfr. Anastasius Antioch., Serm. 2 de Annunt., 2: PG S. Augwtinus, Serm. Sl, 2, 3: PL 38, 33S; Serm. 89, 1377 AB; Serm. 3, 2: col. 1388 C. S. Andrcas 232, 2: col. 1108. - S. Cyrillus Hieros., Catech. 12, 15: PG 33, 741 AB. - S. Io. Chrysostomus, In 92, 330. Isaac de Stella, Serm. 51. PL 194, 1863 Ps. 44, 7: PG SS, 193. - S. Io. Damasccnus, A. Nom. 2 in dorm. B.M.V., 3: PG 96, 728. (21) Sub tuum praesidium (10) Cfr. Conc. Lateranense anni 649, Can. 3: Mansi 10, 1151. S. Leo M., Epist. ad Flav.: PL (22) Conc. Nicaenum II, anno 787: Mansi 13. S4, 7S9. - Conc. Chalcedonense: Mansi 7, 462. - 378-379; Denz. 302 (600-601) . Conc. Trident., S. Ambrosius, De inst. virg.: PL 16, 320. sess. 2S: Mansi 33, 171-172.

(11) Cfr. Pius XII, Litt. Encycl. Mystici Corporis, (23) Cfr. Pius XII, Nunius radioph., 24 oct. 1954: 29 iun. 1943: AAS 35 (1943) pp. 247-248. AAS 46 (1954) p. 679. Litt. Encycl. Ad coeli Reginam, 11 oct. 1954: AAS 46 (1954) p. 637. (12) Cfr. Pius IX, Bulla Ineffabilis 8 dec. 1854: acta Pii IX, I, I, p. 616; Denz. 1641 (2803). (24) Cfr. Pius XI, Litt. Encycl. Ecclesiam Dei, 12 nov. 1923: AAS 15 (1923) p. 581. Pius XII, Litt. (13) Cfr. Pius XII, Const. Apost. Encycl. Fulgens corona, 8 sept. 1953: AAS 45 Munificensissimus, 1 no. 1950: AAS 42 (1950) ú (1953) pp. 590-591. Denz. 2333 (3903). Cfr. S. Io. Damascenus, Enc. in dorm. Dei gcnitricis, Hom. 2 et 3: PG 96, 721- 761, speciatim col. 728 B. - S. Germanus Constantinop., in S. Dei gen. dorm. Serm. 1: PG 98 (6), 340-348; Serm. 3: col. 361. - S. Modestus Hier., In dorm. SS. Deiparae: PG 86 (2), 3277- 3312.

(14) Cfr. Pius XII Litt. Encycl. Ad coeli Reginam, 11 Oct. 1954: AAS 46 (1954), pp. 633-636; Denz. 3913 ss. Cfr. S. Andreas Cret., Hom. 3 in dorm. SS. Deiparae: PG 97, 1089-1109. - S. Io. Damascenus, De fide orth., IV, 14: PG 94, 1153- 1161.

(15) Cfr. Kleutgen, textus reformstus De mysterio Verbi incarnati, cap. IV: Mansi 53, 290. cfr. S. Andreas Cret., In nat. Mariac, sermo 4: PG 97, 865 A. - S. Germanus Constantinop., In annunt. Deiparae: PG 98, 321 BC. In dorm. Deiparae, III: col. 361 D. S. Io. Damascenus, In dorm. B. V. Mariae, Hom. 1, 8: PG 96, 712 BC-713 A.

(16) Cfr. Leo XIII, Litt. Encycl. Adiutricem populi, 5 sept. 1895: ASS 15 (1895-96), p. 303. - S. Pius X, Litt. Encycl. Ad diem illum, 2 febr. 1904: Acta, I, p. 154- Denz. 1978 a (3370) . Pius XI, Litt. Encycl. Miserentissimus, 8 maii 1928: AAS 20 (1928) p. 178. Pius XII, Nuntius Radioph., 13 maii 1946: AAS 38 (1946) p. 266.

(17) S. Ambrosius, Epist. 63: PL 16, 1218.

(18) S. Ambrosius, Expos. Lc. II, 7: PL 15, 1555.

(19) Cfr. Ps.-Petrus Dam. Serm. 63: PL 144, 861 AB. Godefridus a S. Victore. In nat. B. M., Ms. Paris, Mazarine, 1002, fol. 109 r. Gerhohus Reich., De gloria ct honore Filii hominis, 10: PL 194, 1105AB.

(20) S. Ambrosius, l. c. et Expos. Lc. X, 24-25: PL 15, 1810. S.Augustinus, In lo. Tr. 13, 12: PL 35 1499. Cfr. Serm. 191, 2, 3: PL 38 1010; etc. Cfr. ctiam Ven. Beda, In Lc. Expos. I, cap. 2: PL