Marie de Nazareth
To Jesus, through Mary
Saint John Paul II gave a historical development of the meditation on Mary's cooperation in redemption, in the Audience of October 25, 1995:
1. By saying that "the Virgin Mary is recognized and honored as the true Mother of God, Mother of the Redeemer," the Council drew attention to the link between the motherhood of Mary and redemption.
After becoming aware of the maternal role of Mary, venerated in the doctrine and worship of the first centuries as virgin Mother of Jesus Christ and therefore Mother of God, in the Middle Ages the forms of worship and theological reflection of the Church deepened Mary’s collaboration with the work of the Redeemer.
This delay is explained by the fact that the effort of the Church Fathers and the first Ecumenical Councils, centered on the mystery of the identity of Christ, necessarily left behind other aspects of dogma. It is only gradually that the revealed truth can be explained in all its richness. Over the centuries, Mariology was always articulated to Christology. The divine motherhood of Mary was proclaimed by the Council of Ephesus, especially to affirm the personal unity of Christ. The same thing happened to the deepening of Mary's presence in the history of salvation.
2. At the end of the second century, St Irenaeus, a disciple of St Polycarp, highlighted the contribution of Mary to the work of salvation. He understood the value of Mary's consent at the time of the Annunciation, recognizing in the obedience and faith of the Virgin of Nazareth to the message of the Angel, the perfect antithesis to the disobedience and disbelief of Eve, with a beneficial effect for the fate of humankind.
Indeed, as Eve caused death, so Mary, through her "yes," became "cause of salvation" for herself and for all men. But this affirmation did not develop organically and habitually among the other Fathers of the Church.
This doctrine, however, was systematically elaborated for the first time at the end of the 10th century, in the "Life of Mary" written by a Byzantine monk, John Geometres.
John Geometres wrote that Mary was united to Christ in all the redemptive work, because she was a participant, according to the divine plan, in the Crucifixion and the redeeming suffering. She remained united to her Son "in all actions, attitude and will.” Mary's association with the salvific work of Jesus happened through her motherly love, a love animated by grace, which gave her a superior strength. As a person she was the most free of human passions and at the same time the most compassionate of all.
3. In the West, Saint Bernard (d. 1153), addressing Mary, wrote a commentary on Jesus' presentation in the Temple: "Offer your Son, most blessed Virgin, and present to the Lord the fruit of your womb. For the reconciliation of all mankind to God, offer the host that is pleasing to God."
A disciple and friend of St Bernard, Arnaud de Chartres, highlights in a special way the offering of Mary in the sacrifice of Calvary. He distinguishes in the Cross "two altars: one in the heart of Mary, the other in the body of Christ. Christ immolated his flesh, Mary her soul.
Mary immolated herself spiritually in a deep communion with Christ, offering ardent pleas for the salvation of the world: "What the Mother asks, the Son approves of it, and the Father gives it."
Later, other writers developed the doctrine of Mary's special cooperation in the redemptive Sacrifice.
4. At the same time, Christian liturgy and worship began to highlight Mary's "compassion," as illustrated in the representations of the Pietà. Mary's participation in the drama of the Cross makes this event more deeply human and helps the faithful to enter into the mystery: the Mother’s compassion helps understand the Passion of Christ.
With the participation of Mary in the redemptive work of Christ, we also recognize the spiritual and universal motherhood of Mary.
In the East, John Geometres said of Mary: "You are our Mother." By giving thanks to Mary "for the sorrows and sufferings she endured for us" (1), he highlights her maternal affection and motherhood towards all those who receive salvation.
In the West also, the doctrine of Mary’s spiritual maternity developed with St Anselm who wrote: "You are the Mother ... of reconciliation and of those who are reconciled, the Mother of salvation and the Mother of the saved.” (2)
Mary does not cease to be venerated as the Mother of God, but the fact that she is also our Mother confers a new dimension on her divine motherhood and opens the way to a more intimate communion with her.
5. Mary's maternity toward us is more than an emotional bond: through her merits and intercession, she contributes effectively to our spiritual birth and the development of the life of grace in us. For this reason, Mary is called "Mother of grace" and "Mother of life."
The title "Mother of Life," already used by St Gregory of Nyssa, was explained in these terms by Blessed Guerric d'Igny (d. 1157): "She is the Mother of Life, of which all men partake; in giving birth to this life, she has, in a certain way, regenerated all those who were to receive it. She gave birth to One but regenerated all of us."(3)
A 13th-century text, the "Marian," using a bold image, attributes this regeneration to the "painful birth of Calvary" by which "she became the spiritual mother of the whole human race"; indeed "in her chaste body she conceived, by compassion, the sons of the Church." (Q. 29, § 3)
6. The Second Vatican Council, after affirming that Mary "cooperated in a very special way to the Savior's work," concluded in these terms: "Wherefore she is our Mother in the order of grace" (LG, 61), confirming the ecclesial view that Mary stands next to her Son as the spiritual Mother of all humankind.
(1) cf. Farewell speech on the Dormition of the most glorious Our Lady, Mother of God, in: Antoine Wenger, a.a., L'Assomption de la très sainte Vierge dans la tradition byzantine, 407
(2) cf. St Anselm, Oratorio 52, 8: PL 158, 957 A
(3) On the Assumption, I, 2: PL 185, 188
Pope Saint John Paul II,
General Audience, October 25, 1995