Sem. Redeemer C.

Zaragoza
Rev. Fr. Norlan Julia, SJ
Mariology
Research Topic: Mary as Mother
Research Question: Why does our Catholic Faith give importance to Mary?

I. Introduction

To be a mother is not an easy yet special because it carries life that gives meaning to everyone.

This is the gift received by Mary from God. She became a mother. Her motherhood is not just

ordinary but special because she is the Mother of God. She gave flesh to the Word in Jesus that

gives meaning to the whole creation. Mary plays vital role in the life of believers most especially

Catholics. In our Christian faith we recognized Mary as Mother of God. Vat II teaches us 1“The

Virgin Mary, who at the message of the angel receive 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 of the Redeemer…..(LG 53). In our creed we also profess Mary as truly the mother of God by

saying 2“I believe in Jesus Christ His only Son our Lord who was conceived by the power of the

Holy Spirit and born by Virgin the Mary…” Indeed Mary is important in our Catholic faith because

God uses her as an instrument for the plan of salvation by being a Mother. But Mary being a mother

of God was questioned by many especially those who are against the Catholic faith. Some would

say that Catholics has misconceptions of understanding Mary as well as giving her honor being

mother. What is the main issue? How does the church address the issue? What are the foundations

1
Vatican council II LG 53, p. 414
2
Apostles Creed
of teaching about Mary as Mother of God? What is our exact attitudes and devotion to her? This

paper aims to present the understanding of Mary as mother in the scripture, historical

understanding especially the term “Theokos” and right devotion to Mary as mother.

II. Scriptural basis on of Mary as Mother of God

The Gospel particularly of Luke and Matthew shows some accounts that explicitly

understand Mary as Mother of God. 3The annunciation (Luke 1:26-38), Mary visits Elizabeth

(Luke 1:39-45), and the manner of Jesus’ birth (Matthew 1:18-25). But these Gospel texts are

all Christ-centered proclamation to all believers. In the annunciation the angel brought the message

of God to Mary . It’s God’s invitation to her to bear a child by the power of the Holy Spirit. And

her fiat to God’s invitation makes her become the mother of God. “And Mary said to the angel:

How shall can this be since I don’t have a man? And the angel answering, said to her: The Holy

Spirit shall come upon you and the power of the Most High shall overshadow you. And therefore

also the Holy which shall be born of you shall be called the Son of God. And behold your cousin

Elizabeth, she also has conceived a son in her old age: and this is the sixth month with her that is

called barren. Because no word shall be impossible with God. And Mary said: Behold the

handmaid of the Lord, be it done to me according to your word. And the angel departed from

her. (Luke 1:26-38).” Another account of Luke gospel that explicitly understand Mary as mother

of God is the visitation. It is the confession Mary’s cousin Elizabeth filled with the Holy Spirit

after hearing Mary’s salutation. “And Mary rising up in those days, went into the hill country with

3
NRSV
haste into a city of Juda. And she entered into the house of Zacharias and saluted Elizabeth. And

it came to pass that when Elizabeth heard the salutation of Mary, the infant leaped in her womb.

And Elizabeth was filled with the Holy Spirit. And she cried out with a loud voice and said: Blessed

are you among women and blessed is the fruit of your womb. And whence is this to me that the

mother of my Lord should come to me? For behold as soon as the voice of your salutation sounded

in my ears, the infant in my womb leaped for joy. And blessed are you that has believed, because

those things shall be accomplished that were spoken to you by the Lord”. (Luke 1:39-45). Lastly

the manner of Jesus birth. It affirms Mary as mother of God. “Now the birth of Jesus Christ took

place in this way. When his mother Mary had been betrothed to Joseph, before they came

together she was found to be with child from the Holy Spirit.” (Matthew 1:18). Indeed Mary is

the mother of the Lord. Yet she is primarily a believer who has been with Jesus from his

conception, to his birth, his infancy, childhood, and manhood. She is truly favored to be the Mother

of God. Her motherhood points to Christ who is truly divine.

III. Theotokos

4
Throughout history especially during the fourth and fifth centuries, the basic category for

thinking about Mary was that of paradox; Virgin and Mother, Human Mother of One who is God,

Theotokos. To invoke Mary as the Mother of God is to pay her the highest honor and to call upon

her with a name that Christians have been using in their prayers for some seventeen centuries.
5
According to Vatican Council II “From the earliest times the Blessed Virgin is honored under the

title of ‘Mother of God’ (Theotokos), under whose protection the faithful take refuge together in

4
Mary (throughout the centuries)p.55
5
Vatican Council II LG 66, p.421
prayer in all their perils and needs. But in the course of history the term “Theotokos” in titled to

Mary was became an issue. 6During the fifth century there was an objection to the title of “Mother

God” due to confusion of the mystery of the incarnation. It was Nestorius, Bishop of

Constantinople (428-431). He provoked the major controversy. He stated that Mary gave birth to

Jesus Christ, a regular human person. To this human person was united the person of the Word of

God (the divine Jesus). This union of two persons the human Christ and the divine Word was

"sublime and unique" but merely accidental. Furthermore Nestorius also asserted that the human

Jesus died on the cross, not the divine Jesus. As such, Mary is not "Mother of God," but simply

"Mother of Christ" the human Jesus. St. Cyril, Bishop of Alexandria (440) refuted Nestorius

heretical teaching. He asserted that Jesus is not that an ordinary man who born first from the Holy

Virgin, on whom afterwards the Word descended. 7On June 22, 431, the Council of Ephesus

convened to settle this argument. The Council declared, "If anyone does not confess that Jesus the

Emmanuel is truly God and therefore that the holy Virgin is the Mother of God (Theotokos) (since

she begot according to the flesh the Word of God made flesh), anathema sit."(ND 701) Therefore,

the Council officially recognized that Jesus is one person, with two natures, human and divine,

united in a true union. Second, Ephesus affirmed that our Blessed Mother can rightfully be called

the Mother of God. The Council of Ephesus declared Nestorius a heretic, and the Emperor

Theodosius ordered him deposed and exiled. The title of Mary as Mother of God (theotokos) was

officially declared by Pope John II in a letter to the senate of Constantinople on the year 534. (ND

702). Mary as Mother of God was also affirmed in the Council of Lateran on the year 649. (ND

703). 8Theotokos was widely used during the time of Athanasius on of the Pre-Nicene Fathers of

6
Mary (throughout the centuries)p.55-56
7
The Christian Faith, p.201
8
The Blessed Virgin Mary, p.25
the Church. The meaning of Theotokos was sufficiently clear that it could be used as a theological

shorthand to defend a particular understanding of incarnation. For Athanasius Holy Scripture

contains a double account of the Savior that He was ever God, and is the Son, being the Father’s

Word and afterwards He took flesh of a Virgin, Mary Bearer of God (thetokou). 9Martin Luther

affirmed and accepted Catholic teaching on Mary, her identity as Mother of God. Ambrose of

Milan says “being perfect at the side of the Father and incarnate among us, not in appearance but

in truth, he [the Son] reshaped man to perfection in himself from Mary the Mother of God through

the Holy Spirit”. 10

The Catechism of the Catholic Church teaches that Since the Virgin Mary's

role in the mystery of Christ and the Spirit has been treated, it is fitting now to consider her place

in the mystery of the Church. "The Virgin Mary is acknowledged and honored as being truly the

Mother of God and of the redeemer.

IV. Right Devotion to Mary as Mother

The Church greatly honors Mary as Mother of God. She has a special place in the life of the

Church and all believers. We honor Mary because she plays vital role in the history of salvation
11
by being Mother of God and Savior Jesus Christ. The Catechism of the Catholic Church teaches

us that "The Church's devotion to the Blessed Virgin is intrinsic to Christian worship." The

Church rightly honors "the Blessed Virgin with special devotion. From the most ancient times

9
The Blessed Virgin Mary, p.47
10
Cathechism of the Catholic Church #963
11
Catechism of the Catholic Church # 971
the Blessed Virgin has been honored with the title of 'Mother of God,' to whose protection the

faithful fly in all their dangers and needs. . . . This very special devotion. . . differs essentially

from the adoration which is given to the incarnate Word and equally to the Father and the Holy

Spirit, and greatly fosters this adoration. The liturgical feasts dedicated to the Mother of God and

Marian prayer, such as the rosary, an "epitome of the whole Gospel," express this devotion to the

Virgin Mary. (CCC 971). Thus our devotion to Mary expresses her value and importance in our

Christian Faith. Our devotion to her signifies her importance and value in the Church as a Mother

of God. But our devotion to her is distinct from our worship and prayer which is only offer to God

who is omniscient and omnipotent. Our devotion to her should not separate us to her Son Jesus.

But instead it will bring us closer to Jesus. 12

Pope Paul VI encyclical letter “Marialis Cultus”

teaches us the exact way on how we should properly offer our right devotion to Mary. It clarifies

the way our Church celebrates liturgies that commemorate Mary. It teaches us the correct devotion

to Mary, liturgical celebration, public expression of devotion based on doctrinal criteria. It also

emphasize that Marian devotion should draw its inspiration from the Bible, and should harmonize

with the liturgy. Furthermore in Paragraph two section one of the encyclical letter, our devotion to

Mary should clearly express Trinitarian, Christological aspect that is intrinsic and essential to

them. In the Virgin Mary everything is relative to Christ and dependent upon Him. It was with a

view to Christ that God the Father from all eternity chose her to be the all-holy Mother and

adorned her with gifts of the Spirit granted to no one else. Certainly genuine Christian piety has

never failed to highlight the indissoluble link and essential relationship of the Virgin to the divine

Savior (Marialis Cultus #69). Thus, our devotion to Mary as Mother will make us grow spiritually.

It draws us closer to Jesus and to be intimate with Him. 13 The veneration to Mary is the surest and

12
Paul VI Marialis Cultus #69
13
Mary The Church at the Church p. 115
shortest way to get close to Christ in a concrete way. In Mary’s life we learn to live for and with

Christ every day. In contemplating Mary’s life here on earth especially her joys and sufferings we

also learn to submit into the same experiences in the light of faith. There are exact ways in which

we can grow our devotion to Mary that will bring into a loving relationship with Jesus.14 Popular

Marian prayers are concrete prayers to be closer to God and to the whole mystery of redemption.

There are three Marian prayers which we are known to us, the Hail Mary, the Angelus, and the

Rosary. These prayers are not only refers to Mary. But it clearly points to the whole mystery of

salvation revealed in Christ. Hail Mary consists of words from the Holy Scripture. There is an

angelic salutation “hail Mary, full of grace the Lord is with you” immediately follows the

wonderful words of Elizabeth “blessed are among women and blessed is the fruit of your womb).

The Angelus, the three sentences are Christocentric (message of incarnation, Mary’s consent, and

the realization of incarnation). And the Holy Rosary, prayer that pertains to the history of

salvation. It is ways of making present the mysteries of Jesus’ life. It makes present the prayer of

Christ to the Father. And finally the glorification of the Trinity. St. 15John Paul II in his Apostolic

letter Rosarium Virginis Mariae in the introduction part points out that the rosary though clearly

Marian in character, is at heart a Christocentric prayer. In the sobriety of its elements, it has all the

depth of the Gospel message in its entirety, of which it can be said to be a compendium. It is an

echo of the prayer of Mary, her perennial Magnificat for the work of the redemptive Incarnation

which began in her virginal womb. With the Rosary, the Christian people sits at the school of

Mary and is led to contemplate the beauty on the face of Christ and to experience the depths of his

love. Through the Rosary the faithful receive abundant grace, as though from the very hands of

14
Mary The Church at the Church p. 117
15
St. John Paul II, Rosarium Virginis Mariae #1
the Mother of the Redeemer. Thus, it clearly emphasize that rosary prayer centers on Christ and

His redemptive act

Conclusion

Our Catholic Faith clearly affirms Mary as Mother of God grounded from the solid teaching

of the Church. It teaches us the intrinsic role of Mary as a Mother. Her life is rooted from the call

of God. She was chosen and graced by God to be the mother of Jesus. Her motherhood does not

mean that she is equal nor more than God. Her motherhood always points to Christ who is the

center of our Christian faith.

Mary has a special place in the life of the Church. We venerate her as our mother who

intercedes in us. We should be constant in asking Mary’s help to pray for us. May we grow in our

love and devotion to Mary the Blessed Mother.

 Bibliography

 Research Topic: Mary as Mother (Matthew, Theotokos, Devotion)

 Question: Why does our Catholic Faith give importance to Mary as Mother of God?

1. The Christian Faith in the Doctrinal Documents of the Catholic Church, Edited by J.
Neuner, S.J. and J. Dupius, S.J, (Theological Publication in India, 1987), p. 199-211
2. Tim Perry and Daniel Kendall, The Blessed Virgin Mary, (Cambridge ,U.K: Wm. B.
Eerdmans Publishing Co., 2013), p.3-10, 25, 30, 49, 55 , 69, 75, 91
3. Bible, New Revised Standard Version
4. Vatican II, Lumen Gentium #53, p 414
5. Hans Urs Von Balthasar, Joseph Cardinal Ratzinger, Mary The Church at the Church,
Translated by Adrian Walker, San Francisco, Ignatius Press, 2005, p. 99-121
6. Jaroslav Pelikan, Mary (Through the Centuries), New Haven and London, Yale
University Press 1996, p. 55-66
7. Marialis Cultus, Pope Paul VI
8. Rosarium Virginis Mariae, Pope John Paul II
9. Catechism of the Catholic Church