MARIOLOGY CHINNAPPARAJ D.

PAUL
A Paper Submitted in
THEOLOGY SECOND
Fulfillment of
YEAR
Mid-Term Examination to
Prof. Rev. Fr. Riche

MARY, THE MOTHER OF THE CHURCH

1. INTRODUCTION

“I will put enmity between you and the woman, and between your offspring and hers; he will
strike your head, and you will strike his heel (Genesis 3:15)” is the first prophesy by God the
Father about an ordinary woman of Nazareth. “Look, the young woman is with child and shall
bear a son, and shall name him Immanuel (Isaiah 7:14)” is prophesied, confirmed by the prophet
Isaiah regarding an ordinary woman of Nazareth. And when the time was fulfilled, “In the sixth
month the angel Gabriel was sent by God to a town in Galilee called Nazareth, to a virgin
engaged to a man whose name was Joseph, of the house of David. The virgin’s name was Mary
(Luke 1:26).” And here it is the name of that ordinary woman of Nazareth is revealed and she is
none other than Mary of Nazareth, the Mother of God. And the Angel said to her, “Do not be
afraid, Mary, for you have found favor with God. And now, you will conceive in your womb
and bear a son, and you will name him Jesus (Luke 1:29).” Finally Mary became the Mother of
Jesus fulfilling all prophesies of the Old Testament.

It was the plan of God the Father that Mary of Nazareth should be the Mother of Jesus his only
Son. It was never before or after in the history of salvation or in the history of the Bible or in the
history of the universe that a virgin is also a Mother. Only the Mary of Nazareth had the favor
from God to be so. She is virgin and mother. When she is mother of Jesus, the second person of
the Holy Trinity conceived by the power of the Holy Spirit the third person of the Holy Trinity,
she is also mother of God. Let us see the famous syllogism explaining her as Mother of God.

Mary is mother of Jesus.

1
Jesus is God.
Therefore, Mary is Mother of God.

When Mary of Nazareth is Mother of God, Mother of Jesus, she is also our Mother. It is because
Jesus gave her as our mother at the foot of the Cross. “When Jesus saw his mother and the
disciple whom he loved standing beside her, he said to his mother, “Woman, here is your son.”
Then he said to the disciple, “Here is your mother.” And from that hour the disciple took her into
his own home (John 19:26, 29). So, it is inevitable the Mary is Mother, our Mother. She is not
only the Mother of Jesus, or she is not only the mother of all those follow Jesus instead she is the
Mother of all the peoples, she is Mother of all Nations. This is evident through the apparition
and message which gave in the year 1950 that she would like to be called as Mother of all
Nations1.

Though she has many titles under Mother one of the titles that is very important and which is
more expected and accepted is Mary, the Mother of the Church. It is true and apt that she is to
be called as Mother of the Church. She is mother of Jesus and Jesus founded One, Holy,
Apostolic and Catholic Church and gave his mother as the Mother of the Church. How does it
come to be? In this paper which is very much limited we try to see how it is applicable for
Mother Mary to be called as the Mother of the Church. Though this is vast topic we just see how
she cared about the early church and how she is continue to protect the present church; what did
the tradition and the church fathers say about her and what does the Church says about her
through the Dogmas in a limited way.

2. THE ROLE OF MOTHER MARY IN THE HISTORY OF THE CHURCH

2.1. MOTHER MARY IN THE EARLY CHURCH

Mary's role in the Church is inseparable from her union with Christ and flows directly from it.
"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 death2. After her Son's Ascension, Mary "aided the
1 http://www.de-vrouwe.net/english/index.html?the_title

2 Catechism of the Catholic Church, # 964

2
beginnings of the Church by her prayers." In her association with the apostles and several
women, "we also see Mary by her prayers imploring the gift of the Spirit, who had already
overshadowed her in the Annunciation3." The Evangelist St Luke mentions the presence of
Jesus' Mother in the first community of Jerusalem (Acts 1:14). In this way he stresses Mary's
maternal role in the newborn Church, comparing it to her role in the Redeemer's birth. The
maternal dimension thus becomes a fundamental element of Mary's relationship with the new
People of the redeemed4. Responding to the prayer of the Blessed Virgin and the community
gathered in the Upper Room on the day of Pentecost, the Holy Spirit bestows the fullness of his
gifts on the Blessed Virgin and those present, working a deep transformation in them for the sake
of spreading the Good News. The Mother of Christ and his disciples are granted new strength
and new apostolic energy for the Church's growth. In particular, the outpouring of the Spirit
leads Mary to exercise her spiritual motherhood in an exceptional way, through her presence
imbued with charity and her witness of faith. In the nascent Church she passes on to the
disciples her memories of the Incarnation, the infancy, the hidden life and the mission of her
divine Son as a priceless treasure, thus helping to make him known and to strengthen the faith of
believers. We have no information about Mary's activity in the early Church, but we may
suppose that after Pentecost her life would have continued to be hidden and discreet, watchful
and effective. Since she was enlightened and guided by the Spirit, she exercised a deep influence
on the community of the Lord's disciples.

As in Scripture, so too in the infant Church we see the attention of the faithful rightfully focused
first and foremost on Jesus Christ. The divine primacy of Jesus Christ (with its appropriate
worship of adoration) had to be clearly established before any subordinate corresponding
devotion to his Mother could be properly exercised. Nonetheless, the beginnings of
acknowledgement and devotion to the Mother of Jesus is present from apostolic times in the
living Tradition of the early Church. The first historic indications of the existing veneration of
Mary carried on from the Apostolic Church is manifested in the Roman catacombs. As early as
the end of the first century to the first half of the second century, Mary is depicted in frescos in
the Roman catacombs both with and without her divine Son. Mary is depicted as a model of
virginity with her Son; at the Annunciation; at the adoration of the Magi; and as the orans, the

3 Catechism of the Catholic Church, # 965

4 Pope John Paul II, Mary, the Mother of the Church, General Audience, 17 September 1998.

3
"praying one," the woman of prayer5. A very significant fresco found in the catacombs of St.
Agnes depicts Mary situated between St. Peter and St. Paul with her arms outstretched to both.
This fresco reflects, in the language of Christian frescoes, the earliest symbol of Mary as
"Mother of the Church6." Whenever St. Peter and St. Paul are shown together, it is symbolic of
the one Church of Christ, a Church of authority and evangelization, a Church for both Jew and
Gentile. Mary's prominent position between Sts. Peter and Paul illustrates the recognition by the
Apostolic Church of the maternal centrality of the Savior's Mother in his young Church.

2.2. MOTHER MARY IN THE PRESENT CHURCH

"We believe that the Holy Mother of God, the new Eve, Mother of the Church, continues in
heaven to exercise her maternal role on behalf of the members of Christ" (Paul VI, CPG § 15)7.
When we say Mary, the Mother of the Church, she is not only the Mother of the early Church or
the medieval Church but as long as the church exists she is the Mother of the Church. In the
history of the Church and of the Tradition of the Church we have seen the Fathers of the Church
and the Saints of the Church had great devotion to Mother Mary. The motherly concern of Mary
towards her children started in the wedding at Cana when she interceded for the family. Till then
Jesus had done no miracle, knowing that the time has come for her Son to begin his ministry she
initiates the first sign of Jesus. From the beginning, “Do whatever he tells you (John 2:5),” it her
loving command to her Children even today. In the Early Church Mother Mary was physically
with them guiding them in all the aspects but in these days she did not leave her children, instead
she is guiding us with her Divine Apparitions. The first ever Marian Apparition is reported in
the early first century itself. In the year 39 AD, according to tradition, the Virgin Mary appeared
to Saint James the Great, in Zaragoza, Spain. From that time onwards whenever there is pain
and suffering haunted her children she appeared and consoled them calling them to pray with her
to establish the Kingdom of her Son into this world through the existence of the Church. Even
when she appears today her concern is the people of God, the Church. She calls for a
conversion, to turn towards her son. Though there are a lots of doubts and arguments about the

5 Cf. John Murphy, "Origin and Nature of Marian Cult" in Juniper Carol, O.F.M., ed., Mariology, Vol. III, Milwaukee: Bruce, 1961,
pp. 4-5.

6 Ibid.

7 Catechism of the Catholic Church, # 975.

4
apparitions of Mother Mary except the few officially accepted by the Church, the Message is
clear, calling for conversion to walk in the path that Jesus showed us. It is her Motherly concern
towards her children to be saved from the dangers of the present world. She, still interceding for
the Church, on the whole for the whole world, calls us to join her in the intercession, invite us to
pray with her.

It is by Mary's motherly mediation that the Son of God, the unique mediator, became the brother
of all human beings. Jesus grew and was nurtured by the flesh and blood of Mary while a baby in
her womb. Taking this human condition from her, Jesus established an organic connection with
humanity. This biological motherly mediation was converted and elevated by Jesus on the Cross
into a higher spiritual mediation of Mary as the mother of the Church. The biological mother-
child relationship between Jesus and Mary, a normal one in a society, has now taken a new form
when Jesus, departing from tradition, extended that filial and intimate relationship to every
believer in him8. She wants that everyone has to be gathered together as one flock under one
Shepherd – her son Jesus Christ.

3. CHURCH ON MOTHER MARY

3.1. CHURCH FATHERS

Studying the Fathers of the Church means coming in touch with men who acted in order to
establish a link between the apostolic tradition and the subsequent Christian generations. They
transmitted to these latter that deposit of faith which the apostles themselves received from the
Lord Jesus. St. Athanasius of Alexandria (+373) defines this process very well with a clear-cut
statement: "The doctrine of faith is the one that the Lord taught, the apostles preached and the
Fathers have kept9." The historical period in which the Fathers lived was closer to the time of
the apostles and they may lead us to discover the apostolic origins of our Marian doctrine and
devotion. In particular, the Fathers and ancient Christian writers show in their attitude towards
Mary a special attention to three Mariological truths: Mary as a mother, Mary as a virgin, and

8 http://www.motherofallpeoples.com/articles/general-mariology/the-motherly-role-of-mary-in-the-church-and-in-the-world

9 St. Athanasius of Alexandria, First Letter to Serapion 28, pg 26, 594.

5
Mary in her "intentional" relationship with Eve. These three doctrinal points were very much
emphasized by the Fathers10. Though we cannot see all the Fathers of the Church who spoke
about Mother Mary, at least some significant fathers we would deal with.

St. Ignatius of Antioch (+c.115), this great bishop of the Syrian church presents some examples
of professions of faith where the Virgin Mary is explicitly remembered. In his letter to the
Ephesians he calls Jesus "the one and only physician" and continues: “Both, flesh and spirit;
begotten and unbegotten; in man God, in death true life; both from Mary and from God; first

passible and then impassible; Jesus Christ our Lord11. From the testimony of St. Ignatius we
learn that the mystery of Christ’s birth from the Virgin entered not only the faith of the Christian

people, but also the earliest liturgical tradition of the Church.

As far as Mary is concerned, we are especially interested in St. Justin the Martyr (+c.165), whose
Marian doctrine must be understood in his theological context, as it appears from his extant
works, namely two Apologies and a Dialogue with the Jew Trypho. Justin gives a deep
explanation: as Eve, the first virgin, accepted and conceived the word of Satan and gave birth to
disobedience and death, in the same way another virgin, believing in the Word of God, through
her obedience gave birth to the Son of God, who is himself Life. Thus we have two women,
both virgin and mother. At the beginning of the world’s history, Eve is the symbol and the cause
of a ruinous economy for all humanity. In opposition to her, God wanted another virgin, one who
opens the new economy of redemption and salvation for all human creatures12.

In fact the Fathers believed that a faithful Christian could not conceive a divine maternity
without virginity. An amazing confirmation of this popular belief is available in the Christmas
homily of St. Basil of Caesarea. After quoting the Gospel’s statement: "He knew her not until
she had borne a son" (Mt 1:25), the Cappadocian Father of the Church adds the following
remark:

10 http://www.motherofallpeoples.com/articles/general-mariology/mary-and-the-fathers-of-
the-church

11 Ad Ephesians 7, 2.

12 Cf. Dialogue with Trypho 100, Justini Opera, in Corpus Apologetarum, vol. 1, pp. 356-359.

6
 This could cause the supposition that Mary, after having done her part in all purity in the
birth of the Lord, accomplished thanks to the intervention of the Holy Spirit, in the future
may not have refused normal conjugal relations. This would not damage any doctrine of
religion, because virginity was only necessary until the service of the Incarnation was
achieved; and what she might have done afterwards need not be investigated as to any
effects on the doctrine of the mystery13.
Furthermore, the relationship between Mary and the mystery of the Church becomes more and
more clear. On this point, Western Fathers like Ambrose and Augustine supplied us with a
splendid doctrine which became normal teaching in the Church throughout the centuries, down
to the Second Vatican Council

St. Basil, metropolitan bishop of Caesarea Cappadocia (+379), sees in the Son of Mary the
Emmanuel foretold by Isaiah and calls the womb of Mary the workshop (ergasterion) in which
the mysterious event of the Incarnation of God took place. In the passage quoted above, Basil
applies the famous term Theotókos to Mary. He praises Mary’s holiness; nonetheless he
erroneously speculates that her moral figure was not totally without shadow, referring to the
doubt that, according to him, the Blessed Virgin suffered under the Cross of her Son14.

St. Gregory of Nyssa (+c.394), Basil’s brother, in order to defend Christ’s complete and perfect
humanity against Apollinaris of Laodicea, stresses the real motherhood of Mary, who, therefore,
has to be called the Mother of God (Theotókos). Gregory proposes this term as a criterion of
orthodoxy. He expresses all his admiration before the wonder of Mary’s virginity, and
interpreting her answer to the angel at the Annunciation, maintains that she had previously made
a kind of vow of virginity15.

St. Gregory of Nazianzus (+390), anticipating the declaration of Ephesus, pronounces a sharp
anathema against those who refuse to call Mary Theotókos. For Gregory, an admirable exchange
between God and Mary occurred in the mystery of the Incarnation: God purified her in advance
13 Christou ghennesis 5, PG 31, 1468 B. Cf. L. Gambero, L’omelia sulla generazione di Cristo di Basilio di Cesarea. Il posto della
Vergine Maria, Marian Library Studies 13-4, Dayton, Ohio 1981-1982, pp. 188-191.

14 Letter 260, pp G 32, 965-968.

15 http://www.motherofallpeoples.com/articles/general-mariology/mary-and-the-fathers-of-
the-church/page-4

7
(prokatharsis) to make her fit for her role in the Incarnation; Mary offered God the gift of her
undefiled virginity. Gregory is one of the first Christian authors to mention the custom of the
faithful addressing prayers to the Mother of God16.

St. Ephrem the Syrian (+373), from Nisibis, was a biblical exegete and a prolific ecclesiastical
writer of the Syrian Church. In his poetry, he combines solid Marian doctrine with expressions of
sublime beauty. Eastern tradition called him "Harp of the Holy Spirit." From his writings we
may assume that he was indeed in love with the Virgin Mary. Addressing Jesus, he wrote: "Only
you and your Mother are more beautiful than every thing. For on you, O Lord, there is no mark;
neither is there any stain in your Mother17."

3. 2. MARIAN DOGMAS

Mary can be understood only in concert with Jesus Christ, the Trinity, and the Church. It would
be difficult to understand the role of Mary in the life of Christ and of the History of Salvation
without the teachings of the Magisterium of the Church. The most important features of Mary’s
role and person are captured in the four dogmas of the Church. Dogma is that which proposes
truths contained in Divine Revelation or having a necessary connection with it. These truths are
immediately or mediately grounded in Scripture. They reflect not only the full authority of the
Church received from Christ but also the Church’s Tradition, liturgical practice and the faith of
the people. Dogmas are lights on our path of faith. They have binding character, and intellect and
heart to a deeper understanding of God’s mystery18.

3.2.1. Divine Motherhood (Ephesus 431)

Various names are used to describe Mary's role as mother of Jesus. She is called "Mother of God"
which translates the more accurately stated "Theotokos" or Birthgiver of God. The Council of
Ephesus (431) attributed to Mary the title, Mother of God. This needs to be read against the

16 http://www.motherofallpeoples.com/articles/general-mariology/mary-and-the-fathers-of-
the-church/page-4.

17 Cf. Carmina Nisibena 27, 8, CSCO 219, 76.

18 Catechism of the Catholic Church, # 88 – 89.

8
Council's declaration that in Christ there are two natures, one divine and one human, but only one
person. Indeed, according to the Council the holy virgin is the Mother of God since she begot
according to the flesh the Word of God made flesh. This normative decision was further explicated
by the Council of Chalcedon (451) which says with regard to Mary's divine motherhood:
"...begotten from the Father before the ages as regards his godhead, and in the last days, the
same, because of us and because of our salvation begotten from the Virgin Mary,
the Theotokos, as regards his manhood; one and the same Christ, Son, Lord, only-begotten..."
In short, Mary's Divine Motherhood was not the object of an independent or exclusive dogmatic
declaration. The statement is embedded in texts defining the person and natures of Jesus Christ.
Thus, the dogma of Divine Motherhood becomes an integral part of the Christological dogma.
This does not diminish its definitive and binding character. The dogma of Divine Motherhood is
generally accepted by all Christian denominations.

3.2.2. Perpetual Virginity (Baptismal formula; since third century)

The expression perpetual virginity, ever-virgin, or simply "Mary the Virgin" refers primarily to
the conception and birth of Jesus. From the first formulations of faith, especially in baptismal
formulas or professions of faith, the Church professed that Jesus Christ was conceived without
human seed by the power of the Holy Spirit only. Here lies the decisive meaning of
expressions such as "conceived in the womb of the Virgin Mary," "Mary's virginal conception," or
"virgin birth." The early baptismal formula (since the third century) states Mary's virginity without
further explaining it, but there is no doubt about its physical meaning. Later statements are more
explicit. Mary conceived "without any detriment to her virginity, which remained inviolate even
after his birth" (Council of the Lateran, 649). Although never explicated in detail, the Catholic
Church holds as dogma that Mary was and is Virgin before, in and after Christ's birth. It stresses
thus the radical novelty of the Incarnation and Mary's no less radical and exclusive dedication to
her mission as mother of her Son, Jesus Christ. Vatican II reiterated the teaching about Mary, the
Ever-Virgin, by stating that Christ's birth did not diminish Mary's virginal integrity but sanctified
it19. The Catechism of the Catholic Church ponders the deeper meaning of the virgin bride and

19 Lumen Gentium, #57

9
perpetual virginity20. It also maintains that Jesus Christ was Mary's only child. The so-called
"brothers and sisters" are close relations.

3.2.3. Immaculate Conception (Pius IX, December 8, 1854)

The solemn definition of Mary's Immaculate Conception is like Divine Motherhood and Perpetual
Virginity part of the Christological doctrine, but it was proclaimed as independent dogma. Though
highlighting a privilege of Mary it in fact stresses the dignity and holiness required to become
"Mother of God." The privilege of the Immaculate Conception is the source and basis for Mary's
all-holiness as Mother of God. More specifically, the dogma of the Immaculate Conception
states "that the most Blessed Virgin Mary, from the first moment of her conception, by a singular
grace and privilege from Almighty God and in view of the merits of Jesus Christ, was kept free of
every stain of original sin." Although difficult to explain, original sin provokes disorderliness in
thought and behavior, especially with regard to the primacy of God's presence in our
life. Consequently, in declaring Mary immaculately conceived, the Church sees in Mary one who
never denied God the least sign of love. The dogmas declares that from her beginning Mary was
exceptionally holy and in constant union with the sanctifying grace of the Holy Spirit.

3.2.4. Assumption (Pius XII, November 1, 1950)

A distinction needs to be made between Ascension and Assumption. Jesus Christ, Son of God and
Risen Lord, ascended into heaven, a sign of divine power. Mary, on the contrary, was elevated or
assumed into heaven by the power and grace of God. The dogmas states that "Mary, Immaculate,
Mother of God, ever Virgin, after finishing the course of her life on earth, was taken up in body
and soul to heavenly glory." This definition as well as that of the Immaculate Conception makes
not only reference to the universal, certain and firm consent of the Magisterium but makes
allusion to the concordant belief of the faithful. The Assumption had been a part of the Church's
spiritual and doctrinal patrimony for centuries. It had been part of theological reflection but also
of the liturgy and was part of the sense of the faithful. This dogma has no direct basis in scripture.
It was nonetheless declared "divinely revealed," meaning that it is contained implicitly in divine
Revelation. It may be understood as the logical conclusion of Mary's vocation on earth, and the

20 Catechism of the Catholic Church, # 499 – 507.

10
way she lived her life in union with God and her mission. The assumption may be seen as a
consequence of Divine Motherhood. Being through, with, and for her Son on earth, it would seem
fitting for Mary to be through, with, and for her Son in heaven, too. She was on earth the generous
associate of her Son21. The Assumption tells us that this association continues in heaven. Mary is
indissolubly linked to her Son on earth and in heaven22.

4. MARY, THE MOTHER OF THE CHURCH

In the history of the Church the Title, ‘Mary, Mother of the Church’, came reluctantly much
later. At the beginning Mary was mentioned in the letters of the Fathers of the Church and of the
Popes as ‘Model of the Church’ not as ‘Mother of the Church’. In the year 1748 Pope Benedict
XIV indirectly mentioned Mary as the Mother of the Church23. But it was Pope Paul VI who
initiated it in a concrete manner. The title, Mary, Mother of the Church, so gladly accepted by
the people of God, does not appear as a positive recognition of the spiritual maternity of the
Mother of God, of the Mother of Jesus the Redeemer, in the documents of Vatican II: this
notwithstanding Pope Paul’s manifest concern that the Council expressly accept and solemnly
approve that title to the glory of the Blessed Mother and for the good of the Church. Still more,
on December 4, 1963, the Pope made public his desire and hope, pleading as it were, that in its
next session, the Council would expressly acknowledge the unique place occupied by the Mother
of the Redeemer in the history of salvation and in the life of the Church: "The highest after that
of Christ, and at the same time the closest to us, so that we might honor her with the title of
‘Mother of the Church.’ This would honor her and contribute to our consolation" .

The hope of Paul VI was frustrated by the negative attitude of a large number of Council Fathers.
Paul VI at this time did not receive his hoped-for consolation. But surely from heaven the Virgin
Mother would not deny him this, considering how strenuously he had labored to make known her
dignity, her greatness, her sanctity, her spiritual beauty, and her divine and spiritual maternity.
On this occasion, the Council’s negative attitude did not reflect doctrinal considerations. Quite
the contrary the Council itself, in its Dogmatic Constitution on the Church, chapter 8, and in

21 Lumen Gentium, # 61.

22 Ibid., # 56.

23 Paul Haffner, The Mystery of Mary, Hillbrand Books, Gracewing, 2004. Pp. 245. Cf.
Bullarium Romanum, series 2, t. 2, n. 61, p. 428

11
other related documents, very clearly teaches Mary’s spiritual maternity in harmony with the
content and meaning of the title, Mother of God24.

Despite the reticence of so many Council Fathers and the fact that the title, Mary, Mother of the
Church, was not officially recognized in documents of the Council, its solemn proclamation by
Pope Paul VI in St. Mary Major on November 21, 1964, at the conclusion of the third session of
Vatican II, was roundly applauded:

For the glory of the Blessed Virgin Mary and our own consolation, we declare most Holy
Mary Mother of the Church, that is of the whole Christian people, both faithful and
pastors, who call her a most loving Mother; and we decree that henceforth the whole
Christian people should, by this most sweet name, give still greater honor to the Mother
of God and address prayers to her25.

Though the title Mary as ‘Mother of the Church’ is given much later, it was in the Eternal plan of
God the Father that Mary should be the Mother of all, to be the Mother of the Church. St. Luise
De Montfort clearly indicates that “God the Father wishes Mary to be the mother of his children
until the end of time and so he says to her, "Dwell in Jacob", that is to say, take up your abode
permanently in my children, in my holy ones represented by Jacob, and not in the children of the
devil and sinners represented by Esau26.”

5. CONCLUSION

The life and Tradition of the Church are an inexhaustible treasury of documentation and
testimony, recognizing and proclaiming the Blessed Virgin Mary "Mother of the Church."
During recent centuries this unbroken Tradition has been confirmed by the living Magisterium.
The popes, from Blessed Pius IX (1854) to John Paul II, have entrusted the life and activities of
the Church to the Virgin Mary as her Mother, pleading for and asking as well her protection and
help in the most difficult and adverse circumstances of the Church’s history. Mary as a diligent

24 Lumen Gentium # 8

25 Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons, Seat of
Wisdom Books, 2008. Cf. Acta Synodalia…Concilli Vaticani II., vol. III, part VIII, p. 916.

26 http://www.theworkofgod.org/Library/Links/Trud_lnk.htm. Cf. St. Louis de Montfort,

Treatise On True Devotion To The Blessed Virgin.

12
and powerful Mother has always protected the Church and Christians, sometimes in
extraordinary ways27. According to the living Magisterium of the Church, spiritual maternity
began at the time of the Annunciation, as John Paul states, with the Virgin Mary’s consent
(consensus) to the angel’s request. In virtue of this "consent," the Word of God was made flesh
in Mary’s virginal womb as universal Redeemer and Savior. Thus, her biological maternity was
at the same time her spiritual maternity of salvation. The Mother of the Redeemer was at the
same moment also Mother of all redeemed. For this reason, according to the teaching of the
Second Vatican Council, she began her maternity "freely cooperating in the work of man’s
salvation through faith and obedience28."

Before concluding this paper again I would like to bring to mind what St. Luise De Montfort said
in his book True Devotion to Mary. He explains how we all are the children of Mother Mary,
"This one and that one were born in her." According to the explanation of some of the
Fathers, the first man born of Mary is the God-man, Jesus Christ. If Jesus Christ, the head
of mankind, is born of her, the predestinate, who are members of this head, must also as a
necessary consequence be born of her. One and the same mother does not give birth to
the head without the members nor to the members without the head, for these would be
monsters in the order of nature29.”
And In these latter times Mary must shine forth more than ever in mercy, power and grace; in
mercy, to bring back and welcome lovingly the poor sinners and wanderers who are to be
converted and return to the Catholic Church; in power, to combat the enemies of God who will
rise up menacingly to seduce and crush by promises and threats all those who oppose them;
finally, she must shine forth in grace to inspire and support the valiant soldiers and loyal servants
of Jesus Christ who are fighting for his cause.

Whether I have done justice to this paper or not I am not sure of it, but with all my effort I went
through many sources just to bring out the best information how Mary, could be called Mother of

27 http://www.motherofallpeoples.com/articles/general-mariology/mary-mother-and-model-
of-the-church

28 Lumen Gentium # 56

29 http://www.theworkofgod.org/Library/Links/Trud_lnk.htm. Cf. St. Louis de Montfort,

Treatise On True Devotion To The Blessed Virgin.

13
the Church, i.e., Our Mother. But one thing for sure, personally, I could know more about
Mother Mary, my Mother, for this I thank my Mariology Professor Fr. Riche Porres, OAD.
There goes a saying that God cannot be everywhere so he created Mothers, in a same way that
God as Son of Man could not be with his children here on earth so he has given his own Mother
as our Mother. Again I confirm that it is in the Eternal Plan of God that Mary should be the
Mother of the church. Together with St. Don Bosco proudly I can say, “To Jesus through Mary.”
The salvation of the world began through Mary and through her it must be accomplished. Deo
Gratias! Et Marie!

BIBLIOGRAPHY

BIBLE, The New Revised Standard Edition.

Catechism of the Catholic Church
Lumen Gentium
The Mystery of Mary by Paul Haffner
Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons.
Treaties on True Devotion to Blessed Virgin by St. Luis de Montfort.
On the Blessed Virgin Mary by Cardinal John Henry Newman
The Early Church Fathers on CD
Internet Sources.

A Paper Presentation by Bro. Paul Sagai

14