A . MARY ACCORDING TO THE SCRIPTURES
- We remain convinced that the
holy Scriptures, as the Word of God written, bear normative
witness to God's plan of salvation, so it is to them that this
statement first turns. Indeed, it is impossible to be faithful
to Scripture and not to take Mary seriously. We recognize, however,
that for some centuries Anglicans and Roman Catholics have interpreted
the Scriptures while divided from one another. In reflecting
together on the Scriptures' testimony concerning Mary, we have
discovered more than just a few tantalizing glimpses into the
life of a great saint. We have found ourselves meditating with
wonder and gratitude on the whole sweep of salvation history:
creation, election, the Incarnation, passion, and resurrection
of Christ, the gift of the Spirit in the Church, and the final
vision of eternal life for all God's people in the new creation.
-
In the following paragraphs,
our use of Scripture seeks to draw upon the whole tradition
of the Church, in which rich and varied readings have been
employed. In the New Testament, the Old Testament is commonly
interpreted typologically:1
events and images are understood with specific reference to
Christ. This approach is further developed by the Fathers
and by medieval preachers and authors. The Reformers stressed
the clarity and sufficiency of Scripture, and called for a
return to the centrality of the Gospel message. Historical-critical
approaches attempted to discern the meaning intended by the
biblical authors, and to account for texts' origins. Each
of these readings has its limitations, and may give rise to
exaggerations or imbalances: typology can become extravagant,
Reformation emphases reductionist, and critical methods overly
historicist. More recent approaches to Scripture point to
the range of possible readings of a text, notably its narrative,
rhetorical and sociological dimensions. In this statement,
we seek to integrate what is valuable from each of these approaches,
as both correcting and contributing to our use of Scripture.
Further, we recognize that no reading of a text is neutral,
but each is shaped by the context and interest of its readers.
Our reading has taken place within the context of our dialogue
in Christ, for the sake of that communion which is his will.
It is thus an ecclesial and ecumenical reading, seeking to
consider each passage about Mary in the context of the New
Testament as a whole, against the background of the Old, and
in the light of Tradition.
The Witness of Scripture: A Trajectory of Grace and Hope
- The Old Testament bears witness
to God's creation of men and women in the divine image, and
God's loving call to covenant relationship with himself. Even
when they disobeyed, God did not abandon human beings to sin
and the power of death. Again and again God offered a covenant
of grace. God made a covenant with Noah that never again would
"all flesh" be destroyed by the waters of a flood.
The Lord made a covenant with Abraham that, through him, all
the families of the earth might be blessed. Through Moses he
made a covenant with Israel that, obedient to his word, they
might be a holy nation and a priestly people. The prophets repeatedly
summoned the people to turn back from disobedience to the gracious
God of the covenant, to receive God's word and let it bear fruit
in their lives. They looked forward to a renewal of the covenant
in which there would be perfect obedience and perfect self-giving:
"This is the covenant which I will make with the house
of Israel after those days, says the Lord: I will put my law
within them, and I will write it upon their hearts; and I will
be their God, and they shall be my people" (Jeremiah 31:33).
In the prophecy of Ezekiel, this hope is spoken of not only
in terms of washing and cleansing, but also of the gift of the
Spirit (Ezekiel 36:25-28).
- The covenant between the Lord
and his people is several times described as a love affair between
God and Israel, the virgin daughter of Zion, bride and mother:
"I gave you my solemn oath and entered into a covenant
with you, declares the Sovereign Lord, and you became mine"
(Ezekiel 16:8; cf. Isaiah 54:1 and Galatians 4:27). Even in
punishing faithlessness, God remains forever faithful, promising
to restore the covenant relationship and to draw together the
scattered people (Hosea 1-2; Jeremiah 2:2, 31:3; Isaiah 62:4-5).
Nuptial imagery is also used within the New Testament to describe
the relationship between Christ and the Church (Ephesians 5:21-33;
Revelation 21:9). In parallel to the prophetic image of Israel
as the bride of the Lord, the Solomonic literature of the Old
Testament characterizes Holy Wisdom as the handmaid of the Lord
(Proverbs 8:.22f; cf. Wisdom 7:22-26) similarly emphasizing
the theme of responsiveness and creative activity. In the New
Testament these prophetic and wisdom motifs are combined (Luke
11:49) and fulfilled in the coming of Christ.
- The Scriptures also speak of
the calling by God of particular persons, such as David, Elijah,
Jeremiah and Isaiah, so that within the people of God certain
special tasks may be performed. They bear witness to the gift
of the Spirit or the presence of God enabling them to accomplish
God's will and purpose. There are also profound reflections
on what it is to be known and called by God from the very beginning
of one's existence (Psalm 139:13-16; Jeremiah 1:4-5). This sense
of wonder at the prevenient grace of God is similarly attested
in the New Testament, especially in the writings of Paul, when
he speaks of those who are "called according to God's purpose,"
affirming that those whom God "foreknew, he also predestined
to be conformed to the image of his Son
And those whom
he predestined he also called; and those whom he called he also
justified; and those whom he justified he also glorified"
(Romans 8:28-30; cf. 2 Timothy 1:9). The preparation by God
for a prophetic task is exemplified in the words spoken by the
angel to Zechariah before the birth of John the Baptist: "He
will be filled with the Holy Spirit, even from his mother's
womb" (Luke 1:15; cf. Judges 13:3-5).
- Following through the trajectory
of the grace of God and the hope for a perfect human response
which we have traced in the preceding paragraphs, Christians
have, in line with the New Testament writers, seen its culmination
in the obedience of Christ. Within this Christological context,
they have discerned a similar pattern in the one who would receive
the Word in her heart and in her body, be overshadowed by the
Spirit and give birth to the Son of God. The New Testament speaks
not only of God's preparation for the birth of the Son, but
also of God's election, calling and sanctification of a Jewish
woman in the line of those holy women, such as Sarah and Hannah,
whose sons fulfilled the purposes of God for his people. Paul
speaks of the Son of God being born "in the fullness of
time" and "born of a woman, born under the Law"
(Galatians 4:4). The birth of Mary's son is the fulfilment of
God's will for Israel, and Mary's part in that fulfilment is
that of free and unqualified consent in utter self-giving and
trust: "Behold I am the handmaid of the Lord; let it be
done to me according to your word" (Luke 1:38; cf. Psalm
123:2).
Mary in Matthew's Birth Narrative
- While various parts of the New
Testament refer to the birth of Christ, only two Gospels, Matthew
and Luke, each from its own perspective, narrate the story of
his birth and refer specifically to Mary. Matthew entitles his
book "the Genesis of Jesus Christ" (1:1) echoing the
way the Bible begins (Genesis 1:1). In the genealogy (1:1-18)
he traces the genesis of Jesus back through the Exile to David
and ultimately to Abraham. He notes the unlikely role played
in the providential ordering of Israel's salvation history by
four women, each of whom stretches the boundaries of the Covenant.
This emphasis on continuity with the old is counter-balanced
in the following account of Jesus' birth by an emphasis on the
new (cf. 9:17), a type of re-creation by the Holy Spirit, revealing
new possibilities of salvation from sin (1:21) and of the presence
of "God with us" (1:23). Matthew stretches the boundaries
further in holding together Jesus' Davidic descent through the
legal fatherhood of Joseph, and his birth from the Virgin according
to Isaiah's prophecy "Behold a virgin shall conceive
and bear a son" (Isaiah 7:14 LXX).
- In Matthew's account, Mary is
mentioned in conjunction with her son in such phrases as "Mary
his mother" or "the child and his mother" (2:11,13,20,21).
Amid all the political intrigue, murder, and displacement of
this tale, one quiet moment of reverence has captured the Christian
imagination: the Magi, whose profession it is to know when the
time has come, kneel in homage to the infant King with his royal
mother (2:2,11). Matthew emphasizes the continuity of Jesus
Christ with Israel's messianic expectation and the newness that
comes with the birth of the Saviour. Descent from David by whatever
route, and birth at the ancestral royal city, disclose the first.
The virginal conception discloses the second.
Mary in Luke's Birth Narrative
- In Luke's infancy narrative,
Mary is prominent from the beginning. She is the link between
John the Baptist and Jesus, whose miraculous births are laid
out in deliberate parallel. She receives the angel's message
and responds in humble obedience (1:38). She travels on her
own from Galilee to Judaea to visit Elizabeth (1:40) and in
her song proclaims the eschatological reversal which will be
at the heart of her son's proclamation of the Kingdom of God.
Mary is the one who in recollection looks beneath the surface
of events (2:19,51) and represents the inwardness of faith and
suffering (2:35). She speaks on Joseph's behalf in the scene
at the Temple and, although chided for her initial incomprehension,
continues to grow in understanding (2:48-51).
- Within the Lucan narrative,
two particular scenes invite reflection on the place of Mary
in the life of the Church: the Annunciation and the visit to
Elizabeth. These passages emphasize that Mary is in a unique
way the recipient of God's election and grace. The Annunciation
story recapitulates several incidents in the Old Testament,
notably the births of Isaac (Genesis 18:10-14), Samson (Judges
13:2-5) and Samuel (1 Samuel 1:1-20). The angel's greeting also
evokes the passages in Isaiah (66:7-11), Zechariah (9:9) and
Zephaniah (3:14-17) that call on the "Daughter of Zion",
i.e., Israel awaiting with joy the arrival of her Lord. The
choice of overshadow' (episkiasei) to describe
the action of the Holy Spirit in the virginal conception (Luke
1:35) echoes the cherubim overshadowing the Ark of the Covenant
(Exodus 25:20), the presence of God overshadowing the Tabernacle
(Exodus 40:35), and the brooding of the Spirit over the waters
at the creation (Genesis 1:2). At the Visitation, Mary's song
(Magnificat) mirrors the song of Hannah (1 Samuel 2:1-10),
broadening its scope so that Mary becomes the one who speaks
for all the poor and oppressed who long for God's reign of justice
to be established. Just as in Elizabeth's salutation the mother
receives a blessing of her own, distinct from that of her child
(1:42), so also in the Magnificat Mary predicts that
"all generations will call me blessed" (1:48). This
text provides the scriptural basis for an appropriate devotion
to Mary, though never in separation from her role as mother
of the Messiah.
- In the Annunciation story, the
angel calls Mary the Lord's "favoured one" (Greek
,
a perfect participle meaning one who has been and remains
endowed with grace') in a way that implies a prior sanctification
by divine grace with a view to her calling. The angel's announcement
connects Jesus' being "holy" and "Son of God"
with his conception by the Holy Spirit (1:35). The virginal
conception then points to the divine sonship of the Saviour
who will be born of Mary. The infant not yet born is described
by Elizabeth as the Lord: "And why is this granted to me
that the mother of my Lord should come to me?" (1:43).
The trinitarian pattern of divine action in these scenes is
striking: the Incarnation of the Son is initiated by the Father's
election of the Blessed Virgin and is mediated by the Holy Spirit.
Equally striking is Mary's fiat, her Amen' given
in faith and freedom to God's powerful Word communicated by
the angel (1:38).
- In Luke's account of the birth
of Jesus, the praise offered to God by the shepherds parallels
the Magi's adoration of the infant in Matthew's account. Again,
this is the scene that constitutes the still centre at the heart
of the birth story: "They found Mary and Joseph and the
baby lying in a manger" (Luke 2:16). In accordance with
the Law of Moses, the baby is circumcised and presented in the
Temple. On this occasion, Simeon has a special word of prophecy
for the mother of the Christ-child, that "a sword will
pierce your own soul" (Luke 2:34-35). From this point on
Mary's pilgrimage of faith leads to the foot of the cross.
The Virginal Conception
- The divine initiative in human
history is proclaimed in the good news of the virginal conception
through the action of the Holy Spirit (Matthew 1:20-23; Luke
1:34-35). The virginal conception may appear in the first place
as an absence, i.e., the absence of a human father. It is in
reality, however, a sign of the presence and work of the Spirit.
Belief in the virginal conception is an early Christian tradition
adopted and developed independently by Matthew and Luke.2
For Christian believers, it is an eloquent sign of the divine
sonship of Christ and of new life through the Spirit. The virginal
conception also points to the new birth of every Christian,
as an adopted child of God. Each is "born again (from above)
by water and the Spirit" (John 3:3-5). Seen in this light,
the virginal conception, far from being an isolated miracle,
is a powerful expression of what the Church believes about her
Lord, and about our salvation.
Mary and the True Family of Jesus
- After these birth stories, it
comes as something of a surprise to read the episode, narrated
in all three Synoptic Gospels, which addresses the question
of Jesus' true family. Mark tells us that Jesus' "mother
and his brothers" (Mark 3:31) come and stand outside, wanting
to speak to him.3
Jesus in response distances himself from his natural family:
he speaks instead of those gathered around him, his eschatological
family', that is to say, "whoever does the will of God"
(3:35). For Mark, Jesus' natural family, including his own mother,
seems at this stage to lack understanding of the true nature
of his mission. But that will be the case also with his disciples
(e.g. 8:33-35, 9:30-33, 10:35-40). Mark indicates that growth
in understanding is inevitably slow and painful, and that genuine
faith in Christ is not reached until the encounter with the
cross and the empty tomb.
- In Luke, the stark contrast
between the attitude towards Jesus of his natural and eschatological
family is avoided (Luke 8:19-21). In a later scene (11:27-28)
the woman in the crowd who utters a blessing on his mother,
"Blessed is the womb that bore you and the breasts that
you sucked", is corrected: "Blessed rather are those
who hear the word of God and keep it". But that form of
blessing, as Luke sees it, definitely includes Mary who, from
the beginning of his account, was ready to let everything in
her life happen according to God's word (1:38).
- In his second book, the Acts
of the Apostles, Luke notes that between the ascension of the
Risen Lord and the feast of Pentecost the apostles were gathered
in Jerusalem "together with the women and Mary the mother
of Jesus, and with his brothers" (Acts 1:14). Mary, who
was receptive to the working of God's Spirit at the birth of
the Messiah (Luke 1:35-38), is here part of the community of
disciples waiting in prayer for the outpouring of the Spirit
at the birth of the Church.
Mary in John's Gospel
- Mary is not mentioned explicitly
in the Prologue of John's Gospel. However, something of the
significance of her role in salvation history may be discerned
by placing her in the context of the considered theological
truths that the evangelist articulates in unfolding the good
news of the Incarnation. The theological emphasis on the divine
initiative, that in the narratives of Matthew and Luke is expressed
in the story of Jesus' birth, is paralleled in the Prologue
of John by an emphasis on the predestining will and grace of
God by which all those who are brought to new birth are said
to be born "not of blood, nor of the will of the flesh,
nor of the will of man, but of God" (1:13). These are words
that could be applied to the birth of Jesus himself.
- At two important moments of
Jesus' public life, the beginning (the wedding at Cana) and
the end (the Cross), John notes the presence of Jesus' mother.
Each is an hour of need: the first on the surface rather trivial,
but at a deeper level a symbolic anticipation of the second.
John gives a prominent position in his Gospel to the wedding
at Cana (2:1-12), calling it the beginning
of the signs of Jesus. The account emphasizes the new wine which
Jesus brings, symbolizing the eschatological marriage feast
of God with his people and the messianic banquet of the Kingdom.
The story primarily conveys a Christological message: Jesus
reveals his messianic glory to his disciples and they believe
in him (2:11).
- The presence of the "mother
of Jesus" is mentioned at the beginning of the story: she
has a distinctive role in the unfolding of the narrative. Mary
seems to have been invited and be present in her own right,
not with "Jesus and his disciples" (2:1-2); Jesus
is initially seen as present as part of his mother's family.
In the dialogue between them when the wine runs out, Jesus seems
at first to refuse Mary's implied request, but in the end he
accedes to it. This reading of the narrative, however, leaves
room for a deeper symbolic reading of the event. In Mary's words
"they have no wine", John ascribes to her the expression
not so much of a deficiency in the wedding arrangements, as
of the longing for salvation of the whole covenant people, who
have water for purification but lack the joyful wine of the
messianic kingdom. In his answer, Jesus begins by calling into
question his former relationship with his mother ("What
is there between you and me?"), implying that a change
has to take place. He does not address Mary as mother',
but as "woman" (cf. John 19:26). Jesus no longer sees
his relation to Mary as simply one of earthly kinship.
- Mary's response, to instruct
the servants to "Do whatever he tells you" (2:5),
is unexpected; she is not in charge of the feast (cf. 2:8).
Her initial role as the mother of Jesus has radically changed.
She herself is now seen as a believer within the messianic community.
From this moment on, she commits herself totally to the Messiah
and his word. A new relationship results, indicated by the change
in the order of the main characters at the end of the story:
"After this he went down to Capernaum, with his mother
and his brothers and his disciples" (2:12). The Cana narrative
opens by placing Jesus within the family of Mary, his mother;
from now on, Mary is part of the "company of Jesus",
his disciple. Our reading of this passage reflects the Church's
understanding of the role of Mary: to help the disciples come
to her son, Jesus Christ, and to "do whatever he tells
you."
- John's second mention of the
presence of Mary occurs at the decisive hour of Jesus' messianic
mission, his crucifixion (19:25-27). Standing with other disciples
at the cross, Mary shares in the suffering of Jesus, who in
his last moments addresses a special word to her, "Woman,
behold your son", and to the beloved disciple, "Behold
your mother." We cannot but be touched that, even in his
dying moments, Jesus is concerned for the welfare of his mother,
showing his filial affection. This surface reading again invites
a symbolic and ecclesial reading of John's rich narrative. These
last commands of Jesus before he dies reveal an understanding
beyond their primary reference to Mary and "the beloved
disciple" as individuals. The reciprocal roles of the woman'
and the disciple' are related to the identity of the Church.
Elsewhere in John, the beloved disciple is presented as the
model disciple of Jesus, the one closest to him who never deserted
him, the object of Jesus' love, and the ever-faithful witness
(13:25, 19:26, 20:1-10, 21:20-25). Understood in terms of discipleship,
Jesus' dying words give Mary a motherly role in the Church and
encourage the community of disciples to embrace her as a spiritual
mother.
- A corporate understanding of
woman' also calls the Church constantly to behold Christ
crucified, and calls each disciple to care for the Church as
mother. Implicit here perhaps is a Mary-Eve typology: just as
the first woman' was taken from Adam's rib' (Genesis
2:22, pleura LXX) and became the mother of all the living
(Genesis 3:20), so the woman' Mary is, on a spiritual
level, the mother of all who gain true life from the water and
blood that flow from the side (Greek pleura, literally
rib') of Christ (19:34) and from the Spirit that is breathed
out from his triumphant sacrifice (19:30, 20:22, cf. 1 John
5:8). In such symbolic and corporate readings, images for the
Church, Mary and discipleship interact with one another. Mary
is seen as the personification of Israel, now giving birth to
the Christian community (cf. Isaiah 54:1, 66:7-8), just as she
had given birth earlier to the Messiah (cf. Isaiah 7:14). When
John's account of Mary at the beginning and end of Jesus' ministry
is viewed in this light, it is difficult to speak of the Church
without thinking of Mary, the Mother of the Lord, as its archetype
and first realization.
The Woman in Revelation 12
- In highly symbolic language,
full of scriptural imagery, the seer of Revelation describes
the vision of a sign in heaven involving a woman, a dragon,
and the woman's child. The narrative of Revelation 12 serves
to assure the reader of the ultimate victory of God's faithful
ones in times of persecution and eschatological struggle. In
the course of history, the symbol of the woman has led to a
variety of interpretations. Most scholars accept that the primary
meaning of the woman is corporate: the people of God, whether
Israel, the Church of Christ, or both. Moreover, the narrative
style of the author suggests that the full picture' of
the woman is attained only at the end of the book when the Church
of Christ becomes the triumphant New Jerusalem (Revelation 21:1-3).
The actual troubles of the author's community are placed in
the frame of history as a whole, which is the scene of the ongoing
struggle between the faithful and their enemies, between good
and evil, between God and Satan. The imagery of the offspring
reminds us of the struggle in Genesis 3:15 between the serpent
and the woman, between the serpent's seed and the woman's seed.4
- Given this primary ecclesial
interpretation of Revelation 12, is it still possible to find
in it a secondary reference to Mary? The text does not explicitly
identify the woman with Mary. It refers to the woman as the
mother of the "male child who is to rule all the nations
with a rod of iron", a citation from Psalm 2 elsewhere
in the New Testament applied to the Messiah as well as to the
faithful people of God (cf. Hebrews 1:5, 5:5, Acts 13:33 with
Revelation 2:27). In view of this, some Patristic writers came
to think of the mother of Jesus when reading this chapter.5
Given the place of the book of Revelation within the canon of
Scripture, in which the different biblical images intertwine,
the possibility arose of a more explicit interpretation, both
individual and corporate, of Revelation 12, illuminating the
place of Mary and the Church in the eschatological victory of
the Messiah.
Scriptural Reflection
- The scriptural witness summons
all believers in every generation to call Mary blessed';
this Jewish woman of humble status, this daughter of Israel
living in hope of justice for the poor, whom God has graced
and chosen to become the virgin mother of his Son through the
overshadowing of the Holy Spirit. We are to bless her as the
handmaid of the Lord' who gave her unqualified assent
to the fulfilment of God's saving plan, as the mother who pondered
all things in her heart, as the refugee seeking asylum in a
foreign land, as the mother pierced by the innocent suffering
of her own child, and as the woman to whom Jesus entrusted his
friends. We are at one with her and the apostles, as they pray
for the outpouring of the Spirit upon the nascent Church, the
eschatological family of Christ. And we may even glimpse in
her the final destiny of God's people to share in her son's
victory over the powers of evil and death.
ENDNOTES
-
By typology
we mean a reading which accepts that certain things in Scripture
(persons, places, and events) foreshadow or illuminate other
things, or reflect patterns of faith in imaginative ways (e.g.
Adam is a type of Christ: Romans 5:14; Isaiah 7:14 points
towards the virgin birth of Jesus: Matthew 1:23). This typological
sense was considered to be a meaning that goes beyond the
literal sense. This approach assumes the unity and consistency
of the divine revelation.
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Given its
strongly Jewish matrix in both Matthean and Lucan versions,
an appeal to analogies with pagan mythology or to an exaltation
of virginity over the married state to explain the origin
of the tradition is implausible. Nor is the idea of virginal
conception likely to derive from an over-literal reading of
the Greek text of Isaiah 7:14 (LXX), for that is not the way
the idea is introduced in the Lucan account. Moreover, the
suggestion that it originated as an answer to the accusation
of illegitimacy levelled at Jesus is unlikely, as that accusation
could equally have arisen because it was known that there
was something unusual about Jesus' birth (cf. Mark 6:3; John
8:41) and because of the Church's claim about his virginal
conception.
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Although the
word brother' usually denotes a blood brother, the Greek
adelphos, like the Hebrew 'ah, can have a broader
meaning of kinsman, or relative (e.g. Genesis 29:12 LXX) or
step-brother (e.g. Mark 6:17f). Relatives who are not siblings
could be included in this use of the term at Mark 3:31. Mary
did have an extended family: her sister is referred to at
John 19:25 and her kinswoman Elizabeth at Luke 1:36. In the
early Church different explanations of the references to the
brothers' of Jesus were given, whether as step-brothers
or cousins.
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The Hebrew
text of Genesis 3:15 speaks about enmity between the serpent
and the woman, and between the offspring of both. The personal
pronoun (hu') in the words addressed to the serpent,
"He will strike at your head," is masculine. In
the Greek translation used by the early Church (LXX), however,
the personal pronoun autos (he) cannot refer to the
offspring (neuter: to sperma), but must refer to a
masculine individual who could then be the Messiah, born of
a woman. The Vulgate (mis)translates the clause as ipsa
conteret caput tuum ("she will strike at your head").
This feminine pronoun supported a reading of this passage
as referring to Mary which has become traditional in the Latin
Church. The Neo-Vulgate (1986), however, returns to the neuter
ipsum, which refers to semen illius: "Inimicitias
ponam inter te et mulierem et semen tuum et semen illius;
ipsum conteret caput tuum, et tu conteres calcaneum eius."
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Cf. Epiphanius
of Salamis (402), Panarion 78.11; Quodvultdeus
(454) Sermones de Symbolo III, I.4-6; Oecumenius
(c.550) Commentarius in Apocalypsin 6.
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