My apologies for a rather long post, but this is a complicated subject. It seemed to me that it would be good to read through most of the quotes in Sacred Scripture and in the Catechism about Mary. Twenty minutes or so should do it.
But first, during our continuing discussion, Father Linsky mentioned the influence of John Henry Newman on his own journey. I did some searching and found that Newman wrote a book called Mary the Second Eve. Amazon is currently out of stock, but I ordered it and am looking forward to reading it.
Mary in Sacred Scripture – Key Passages (NAB)
Genesis 3:14-15 14 Then the LORD God said to the serpent: “Because you have done this, you shall be banned from all the animals and from all the wild creatures; On your belly shall you crawl, and dirt shall you eat all the days of your life. 15 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.”
Isaiah 7:14 Therefore the Lord himself will give you this sign: the virgin shall be with child, and bear a son, and shall name him Immanuel.
Matthew 1:16-20 Jacob the father of Joseph, the husband of Mary. Of her was born Jesus who is called the Messiah. 17 Thus the total number of generations from Abraham to David is fourteen generations; from David to the Babylonian exile, fourteen generations; from the Babylonian exile to the Messiah, fourteen generations. 18 Now this is how the birth of Jesus Christ came about. When his mother Mary was betrothed to Joseph, but before they lived together, she was found with child through the holy Spirit. 19 Joseph her husband, since he was a righteous man, yet unwilling to expose her to shame, decided to divorce her quietly. 20 Such was his intention when, behold, the angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the holy Spirit that this child has been conceived in her.
Luke 1:26-38 In the sixth month, the angel Gabriel was sent from God to a town of Galilee called Nazareth, 27 to a virgin betrothed to a man named Joseph, of the house of David, and the virgin’s name was Mary. 28 And coming to her, he said, “Hail, favored one! The Lord is with you.” 29 But she was greatly troubled at what was said and pondered what sort of greeting this might be. 30 Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God. 31 Behold, you will conceive in your womb and bear a son, and you shall name him Jesus. 32 He will be great and will be called Son of the Most High, and the Lord God will give him the throne of David his father, 33 and he will rule over the house of Jacob forever, and of his kingdom there will be no end.” 34 But Mary said to the angel, “How can this be, since I have no relations with a man?” 35 And the angel said to her in reply, “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. 36 And behold, Elizabeth, your relative, has also conceived a son in her old age, and this is the sixth month for her who was called barren; 37 for nothing will be impossible for God.” 38 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 1:39-45 During those days Mary set out and traveled to the hill country in haste to a town of Judah, 40 where she entered the house of Zechariah and greeted Elizabeth. 41 When Elizabeth heard Mary’s greeting, the infant leaped in her womb, and Elizabeth, filled with the holy Spirit, 42 cried out in a loud voice and said, “Most blessed are you among women, and blessed is the fruit of your womb. 43 And how does this happen to me, that the mother of my Lord should come to me? 44 For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy. 45 Blessed are you who believed that what was spoken to you by the Lord would be fulfilled.”
Luke 1:46-55 And Mary said: “My soul proclaims the greatness of the Lord; 47 my spirit rejoices in God my savior. 48 For he has looked upon his handmaid’s lowliness; behold, from now on will all ages call me blessed. 49 The Mighty One has done great things for me, and holy is his name. 50 His mercy is from age to age to those who fear him. 51 He has shown might with his arm, dispersed the arrogant of mind and heart. 52 He has thrown down the rulers from their thrones but lifted up the lowly. 53 The hungry he has filled with good things; the rich he has sent away empty. 54 He has helped Israel his servant, remembering his mercy, 55 according to his promise to our fathers, to Abraham and to his descendants forever.”
John 2:1-11 On the third day there was a wedding in Cana in Galilee, and the mother of Jesus was there. 2 Jesus and his disciples were also invited to the wedding. 3 When the wine ran short, the mother of Jesus said to him, “They have no wine.” 4 (And) Jesus said to her, “Woman, how does your concern affect me? My hour has not yet come.” 5 His mother said to the servers, “Do whatever he tells you.” 6 Now there were six stone water jars there for Jewish ceremonial washings, each holding twenty to thirty gallons. 7 Jesus told them, “Fill the jars with water.” So they filled them to the brim. 8 Then he told them, “Draw some out now and take it to the headwaiter.” So they took it. 9 And when the headwaiter tasted the water that had become wine, without knowing where it came from (although the servers who had drawn the water knew), the headwaiter called the bridegroom 10 and said to him, “Everyone serves good wine first, and then when people have drunk freely, an inferior one; but you have kept the good wine until now.” 11 Jesus did this as the beginning of his signs in Cana in Galilee and so revealed his glory, and his disciples began to believe in him.
John 19:25-27 Standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary of Magdala. 26 When Jesus saw his mother and the disciple there whom he loved, he said to his mother, “Woman, behold, your son.” 27 Then he said to the disciple, “Behold, your mother.” And from that hour the disciple took her into his home.
Acts 1:14 All these devoted themselves with one accord to prayer, together with some women, and Mary the mother of Jesus, and his brothers.
1 Corinthians 15:45-50 So, too, it is written, “The first man, Adam, became a living being,” the last Adam a life-giving spirit. 46 But the spiritual was not first; rather the natural and then the spiritual. 47 The first man was from the earth, earthly; the second man, from heaven. 48 As was the earthly one, so also are the earthly, and as is the heavenly one, so also are the heavenly. 49 Just as we have borne the image of the earthly one, we shall also bear the image of the heavenly one. 50 This I declare, brothers: flesh and blood cannot inherit the kingdom of God, nor does corruption inherit incorruption.
Galatians 4:4-5 But when the fullness of time had come, God sent his Son, born of a woman, born under the law, 5 to ransom those under the law, so that we might receive adoption.
Revelation 11:19 – 12:6 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. NAB Revelation 12:1 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. 2 She was with child and wailed aloud in pain as she labored to give birth. 3 Then another sign appeared in the sky; it was a huge red dragon, with seven heads and ten horns, and on its heads were seven diadems. 4 Its tail swept away a third of the stars in the sky and hurled them down to the earth. Then the dragon stood before the woman about to give birth, to devour her child when she gave birth. 5 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. 6 The woman herself fled into the desert where she had a place prepared by God, that there she might be taken care of for twelve hundred and sixty days.
Mary in the Catechism (The Links work.)
At the Vatican website is the Catechism of the Catholic Church with a very powerful search engine. Searching for Mary reveals that the name shows up 166 times in the Catechism. You can see the list here: http://www.vatican.va/archive/ENG0015/5O.HTM Many of those references are in the section on the creeds, elaborating on “born of the Virgin Mary.” (The name Jesus shows up 855 times.) Below are some key quotes about Mary, some providing interesting context. I know there is a lot here, but worthy of reading and contemplation. Numbers at the beginning of each quote are paragraph numbers in the Catechism.
64 Through the prophets, God forms his people in the hope of salvation, in the expectation of a new and everlasting Covenant intended for all, to be written on their hearts.22 The prophets proclaim a radical redemption of the People of God, purification from all their infidelities, a salvation which will include all the nations.23 Above all, the poor and humble of the Lord will bear this hope. Such holy women as Sarah, Rebecca, Rachel, Miriam, Deborah, Hannah, Judith and Esther kept alive the hope of Israel‘s salvation. the purest figure among them is Mary.24
144 To obey (from the Latin ob-audire, to “hear or listen to”) in faith is to submit freely to the word that has been heard, because its truth is guaranteed by God, who is Truth itself. Abraham is the model of such obedience offered us by Sacred Scripture. the Virgin Mary is its most perfect embodiment.
148 The Virgin Mary most perfectly embodies the obedience of faith. By faith Mary welcomes the tidings and promise brought by the angel Gabriel, believing that “with God nothing will be impossible” and so giving her assent: “Behold I am the handmaid of the Lord; let it be [done] to me according to your word.”12 Elizabeth greeted her: “Blessed is she who believed that there would be a fulfilment of what was spoken to her from the Lord.”13 It is for this faith that all generations have called Mary blessed.14
149 Throughout her life and until her last ordeal15 when Jesus her son died on the cross, Mary‘s faith never wavered. She never ceased to believe in the fulfilment of God‘s word. and so the Church venerates in Mary the purest realization of faith.
165 It is then we must turn to the witnesses of faith: to Abraham, who “in hope… believed against hope“;51 to the Virgin Mary, who, in “her pilgrimage of faith“, walked into the “night of faith“52 in sharing the darkness of her son‘s suffering and death; and to so many others: “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith.”53
273 Only faith can embrace the mysterious ways of God‘s almighty power. This faith glories in its weaknesses in order to draw to itself Christ‘s power.113 The Virgin Mary is the supreme model of this faith, for she believed that “nothing will be impossible with God“, and was able to magnify the Lord: “For he who is mighty has done great things for me, and holy is his name.”114
411 The Christian tradition sees in this passage an announcement of the “New Adam” who, because he “became obedient unto death, even death on a cross“, makes amends superabundantly for the disobedience, of Adam.305 Furthermore many Fathers and Doctors of the Church have seen the woman announced in the “Proto-evangelium” as Mary, the mother of Christ, the “new Eve“. Mary benefited first of all and uniquely from Christ‘s victory over sin: she was preserved from all stain of original sin and by a special grace of God committed no sin of any kind during her whole earthly life.306
435 The name of Jesus is at the heart of Christian prayer. All liturgical prayers conclude with the words “through our Lord Jesus Christ“. the Hail Mary reaches its high point in the words “blessed is the fruit of thy womb, Jesus.” the Eastern prayer of the heart, the Jesus Prayer, says: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” Many Christians, such as St. Joan of Arc, have died with the one word “Jesus” on their lips.
437 To the shepherds, the angel announced the birth of Jesus as the Messiah promised to Israel: “To you is born this day in the city of David a Saviour, who is Christ the Lord.”32 From the beginning he was “the one whom the Father consecrated and sent into the world“, conceived as “holy” in Mary‘s virginal womb.33 God called Joseph to “take Mary as your wife, for that which is conceived in her is of the Holy Spirit“, so that Jesus, “who is called Christ“, should be born of Joseph‘s spouse into the messianic lineage of David.34
466 The Nestorian heresy regarded Christ as a human person joined to the divine person of God‘s Son. Opposing this heresy, St. Cyril of Alexandria and the third ecumenical council, at Ephesus in 431, confessed “that the Word, uniting to himself in his person the flesh animated by a rational soul, became man.”89 Christ‘s humanity has no other subject than the divine person of the Son of God, who assumed it and made it his own, from his conception. For this reason the Council of Ephesus proclaimed in 431 that Mary truly became the Mother of God by the human conception of the Son of God in her womb: “Mother of God, not that the nature of the Word or his divinity received the beginning of its existence from the holy Virgin, but that, since the holy body, animated by a rational soul, which the Word of God united to himself according to the hypostasis, was born from her, the Word is said to be born according to the flesh.”90
467 The Monophysites affirmed that the human nature had ceased to exist as such in Christ when the divine person of God‘s Son assumed it. Faced with this heresy, the fourth ecumenical council, at Chalcedon in 451, confessed:
Following the holy Fathers, we unanimously teach and confess one and the same Son, our Lord Jesus Christ: the same perfect in divinity and perfect in humanity, the same truly God and truly man, composed of rational soul and body; consubstantial with the Father as to his divinity and consubstantial with us as to his humanity; “like us in all things but sin“. He was begotten from the Father before all ages as to his divinity and in these last days, for us and for our salvation, was born as to his humanity of the virgin Mary, the Mother of God.91
469 The Church thus confesses that Jesus is inseparably true God and true man. He is truly the Son of God who, without ceasing to be God and Lord, became a man and our brother: “What he was, he remained and what he was not, he assumed“, sings the Roman Liturgy.95 and the liturgy of St. John Chrysostom proclaims and sings: “O only-begotten Son and Word of God, immortal being, you who deigned for our salvation to become incarnate of the holy Mother of God and ever-virgin Mary, you who without change became man and were crucified, O Christ our God, you who by your death have crushed death, you who are one of the Holy Trinity, glorified with the Father and the Holy Spirit, save us!”96
484 The Annunciation to Mary inaugurates “the fullness of time”,119 the time of the fulfillment of God’s promises and preparations. Mary was invited to conceive him in whom the “whole fullness of deity” would dwell “bodily”.120 The divine response to her question, “How can this be, since I know not man?”, was given by the power of the Spirit: “The Holy Spirit will come upon you.”121
485 The mission of the Holy Spirit is always conjoined and ordered to that of the Son.122 The Holy Spirit, “the Lord, the giver of Life”, is sent to sanctify the womb of the Virgin Mary and divinely fecundate it, causing her to conceive the eternal Son of the Father in a humanity drawn from her own.
486 The Father’s only Son, conceived as man in the womb of the Virgin Mary, is “Christ”, that is to say, anointed by the Holy Spirit, from the beginning of his human existence, though the manifestation of this fact takes place only progressively: to the shepherds, to the magi, to John the Baptist, to the disciples.123 Thus the whole life of Jesus Christ will make manifest “how God anointed Jesus of Nazareth with the Holy Spirit and with power.”124
- . . .BORN OF THE VIRGIN MARY
487 What the Catholic faith believes about Mary is based on what it believes about Christ, and what it teaches about Mary illumines in turn its faith in Christ.
488 “God sent forth his Son”, but to prepare a body for him,125 he wanted the free co-operation of a creature. For this, from all eternity God chose for the mother of his Son a daughter of Israel, a young Jewish woman of Nazareth in Galilee, “a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary”:126
The Father of mercies willed that the Incarnation should be preceded by assent on the part of the predestined mother, so that just as a woman had a share in the coming of death, so also should a woman contribute to the coming of life.127
489 Throughout the Old Covenant the mission of many holy women prepared for that of Mary. At the very beginning there was Eve; despite her disobedience, she receives the promise of a posterity that will be victorious over the evil one, as well as the promise that she will be the mother of all the living.128 By virtue of this promise, Sarah conceives a son in spite of her old age.129Against all human expectation God chooses those who were considered powerless and weak to show forth his faithfulness to his promises: Hannah, the mother of Samuel; Deborah; Ruth; Judith and Esther; and many other women.130 Mary “stands out among the poor and humble of the Lord, who confidently hope for and receive salvation from him. After a long period of waiting the times are fulfilled in her, the exalted Daughter of Sion, and the new plan of salvation is established.”131
The Immaculate Conception
490 To become the mother of the Savior, Mary “was enriched by God with gifts appropriate to such a role.”132 The angel Gabriel at the moment of the annunciation salutes her as “full of grace”.133In fact, in order for Mary to be able to give the free assent of her faith to the announcement of her vocation, it was necessary that she be wholly borne by God’s grace.
491 Through the centuries the Church has become ever more aware that Mary, “full of grace” through God,134 was redeemed from the moment of her conception. That is what the dogma of the Immaculate Conception confesses, as Pope Pius IX proclaimed in 1854:
The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin.135
492 The “splendor of an entirely unique holiness” by which Mary is “enriched from the first instant of her conception” comes wholly from Christ: she is “redeemed, in a more exalted fashion, by reason of the merits of her Son”.136 The Father blessed Mary more than any other created person “in Christ with every spiritual blessing in the heavenly places” and chose her “in Christ before the foundation of the world, to be holy and blameless before him in love”.137
493 The Fathers of the Eastern tradition call the Mother of God “the All-Holy” (Panagia), and celebrate her as “free from any stain of sin, as though fashioned by the Holy Spirit and formed as a new creature”.138 By the grace of God Mary remained free of every personal sin her whole life long.
“Let it be done to me according to your word. . .”
494 At the announcement that she would give birth to “the Son of the Most High” without knowing man, by the power of the Holy Spirit, Mary responded with the obedience of faith, certain that “with God nothing will be impossible”: “Behold, I am the handmaid of the Lord; let it be [done] to me according to your word.”139 Thus, giving her consent to God’s word, Mary becomes the mother of Jesus. Espousing the divine will for salvation wholeheartedly, without a single sin to restrain her, she gave herself entirely to the person and to the work of her Son; she did so in order to serve the mystery of redemption with him and dependent on him, by God’s grace:140
As St. Irenaeus says, “Being obedient she became the cause of salvation for herself and for the whole human race.”141 Hence not a few of the early Fathers gladly assert. . .: “The knot of Eve’s disobedience was untied by Mary’s obedience: what the virgin Eve bound through her disbelief, Mary loosened by her faith.”142 Comparing her with Eve, they call Mary “the Mother of the living” and frequently claim: “Death through Eve, life through Mary.”143
Mary’s divine motherhood
495 Called in the Gospels “the mother of Jesus”, Mary is acclaimed by Elizabeth, at the prompting of the Spirit and even before the birth of her son, as “the mother of my Lord”.144 In fact, the One whom she conceived as man by the Holy Spirit, who truly became her Son according to the flesh, was none other than the Father’s eternal Son, the second person of the Holy Trinity. Hence the Church confesses that Mary is truly “Mother of God” (Theotokos).145
496 From the first formulations of her faith, the Church has confessed that Jesus was conceived solely by the power of the Holy Spirit in the womb of the Virgin Mary, affirming also the corporeal aspect of this event: Jesus was conceived “by the Holy Spirit without human seed”.146 The Fathers see in the virginal conception the sign that it truly was the Son of God who came in a humanity like our own. Thus St. Ignatius of Antioch at the beginning of the second century says:
You are firmly convinced about our Lord, who is truly of the race of David according to the flesh, Son of God according to the will and power of God, truly born of a virgin,. . . he was truly nailed to a tree for us in his flesh under Pontius Pilate. . . he truly suffered, as he is also truly risen.147
497 The Gospel accounts understand the virginal conception of Jesus as a divine work that surpasses all human understanding and possibility:148 “That which is conceived in her is of the Holy Spirit”, said the angel to Joseph about Mary his fiancee.149 The Church sees here the fulfillment of the divine promise given through the prophet Isaiah: “Behold, a virgin shall conceive and bear a son.”150
498 People are sometimes troubled by the silence of St. Mark’s Gospel and the New Testament Epistles about Jesus’ virginal conception. Some might wonder if we were merely dealing with legends or theological constructs not claiming to be history. To this we must respond: Faith in the virginal conception of Jesus met with the lively opposition, mockery or incomprehension of non-believers, Jews and pagans alike;151 so it could hardly have been motivated by pagan mythology or by some adaptation to the ideas of the age. The meaning of this event is accessible only to faith, which understands in it the “connection of these mysteries with one another”152 in the totality of Christ’s mysteries, from his Incarnation to his Passover. St. Ignatius of Antioch already bears witness to this connection: “Mary’s virginity and giving birth, and even the Lord’s death escaped the notice of the prince of this world: these three mysteries worthy of proclamation were accomplished in God’s silence.”153
Mary – “ever-virgin”
499 The deepening of faith in the virginal motherhood led the Church to confess Mary’s real and perpetual virginity even in the act of giving birth to the Son of God made man.154 In fact, Christ’s birth “did not diminish his mother’s virginal integrity but sanctified it.”155 And so the liturgy of the Church celebrates Mary as Aeiparthenos, the “Ever-virgin”.156
500 Against this doctrine the objection is sometimes raised that the Bible mentions brothers and sisters of Jesus.157 The Church has always understood these passages as not referring to other children of the Virgin Mary. In fact James and Joseph, “brothers of Jesus”, are the sons of another Mary, a disciple of Christ, whom St. Matthew significantly calls “the other Mary”.158 They are close relations of Jesus, according to an Old Testament expression.159
501 Jesus is Mary’s only son, but her spiritual motherhood extends to all men whom indeed he came to save: “The Son whom she brought forth is he whom God placed as the first-born among many brethren, that is, the faithful in whose generation and formation she co-operates with a mother’s love.”160
Mary’s virginal motherhood in God’s plan
502 The eyes of faith can discover in the context of the whole of Revelation the mysterious reasons why God in his saving plan wanted his Son to be born of a virgin. These reasons touch both on the person of Christ and his redemptive mission, and on the welcome Mary gave that mission on behalf of all men.
503 Mary’s virginity manifests God’s absolute initiative in the Incarnation. Jesus has only God as Father. “He was never estranged from the Father because of the human nature which he assumed. . . He is naturally Son of the Father as to his divinity and naturally son of his mother as to his humanity, but properly Son of the Father in both natures.”161
504 Jesus is conceived by the Holy Spirit in the Virgin Mary’s womb because he is the New Adam, who inaugurates the new creation: “The first man was from the earth, a man of dust; the second man is from heaven.”162 From his conception, Christ’s humanity is filled with the Holy Spirit, for God “gives him the Spirit without measure.”163 From “his fullness” as the head of redeemed humanity “we have all received, grace upon grace.”164
505 By his virginal conception, Jesus, the New Adam, ushers in the new birth of children adopted in the Holy Spirit through faith. “How can this be?”165 Participation in the divine life arises “not of blood nor of the will of the flesh nor of the will of man, but of God”.166 The acceptance of this life is virginal because it is entirely the Spirit’s gift to man. The spousal character of the human vocation in relation to God167 is fulfilled perfectly in Mary’s virginal motherhood.
506 Mary is a virgin because her virginity is the sign of her faith “unadulterated by any doubt”, and of her undivided gift of herself to God’s will.168 It is her faith that enables her to become the mother of the Savior: “Mary is more blessed because she embraces faith in Christ than because she conceives the flesh of Christ.”169
507 At once virgin and mother, Mary is the symbol and the most perfect realization of the Church: “the Church indeed. . . by receiving the word of God in faith becomes herself a mother. By preaching and Baptism she brings forth sons, who are conceived by the Holy Spirit and born of God, to a new and immortal life. She herself is a virgin, who keeps in its entirety and purity the faith she pledged to her spouse.”170
508 From among the descendants of Eve, God chose the Virgin Mary to be the mother of his Son. “Full of grace”, Mary is “the most excellent fruit of redemption” (SC 103): from the first instant of her conception, she was totally preserved from the stain of original sin and she remained pure from all personal sin throughout her life.
509 Mary is truly “Mother of God” since she is the mother of the eternal Son of God made man, who is God himself.
510 Mary “remained a virgin in conceiving her Son, a virgin in giving birth to him, a virgin in carrying him, a virgin in nursing him at her breast, always a virgin” (St. Augustine, Serm. 186, 1: PL 38, 999): with her whole being she is “the handmaid of the Lord” (Lk 1:38).
511 The Virgin Mary “cooperated through free faith and obedience in human salvation” (LG 56). She uttered her yes “in the name of all human nature” (St. Thomas Aquinas, STh III, 30, 1). By her obedience she became the new Eve, mother of the living.
721 Mary, the all-holy ever-virgin Mother of God, is the masterwork of the mission of the Son and the Spirit in the fullness of time. For the first time in the plan of salvation and because his Spirit had prepared her, the Father found the dwelling place where his Son and his Spirit could dwellamong men. In this sense the Church‘s Tradition has often read the most beautiful texts on wisdom in relation to Mary.101 Mary is acclaimed and represented in the liturgy as the “Seat of Wisdom.”
In her, the “wonders of God” that the Spirit was to fulfill in Christ and the Church began to be manifested:
722 The Holy Spirit prepared Mary by his grace. It was fitting that the mother of him in whom “the whole fullness of deity dwells bodily“102 should herself be “full of grace.” She was, by sheer grace, conceived without sin as the most humble of creatures, the most capable of welcoming theinexpressible gift of the Almighty. It was quite correct for the angel Gabriel to greet her as the “Daughter of Zion“: “Rejoice.”103 It is the thanksgiving of the whole People of God, and thus of the Church, which Mary in her canticle104 lifts up to the Father in the Holy Spirit while carryingwithin her the eternal Son.
723 In Mary, the Holy Spirit fulfills the plan of the Father‘s loving goodness. With and through the Holy Spirit, the Virgin conceives and gives birth to the Son of God. By the Holy Spirit‘s power and her faith, her virginity became uniquely fruitful.105
724 In Mary, the Holy Spirit manifests the Son of the Father, now become the Son of the Virgin. She is the burning bush of the definitive theophany. Filled with the Holy Spirit she makes the Word visible in the humility of his flesh. It is to the poor and the first representatives of the gentiles that she makes him known.106
725 Finally, through Mary, the Holy Spirit begins to bring men, the objects of God‘s merciful love,107 into communion with Christ. and the humble are always the first to accept him: shepherds, magi, Simeon and Anna, the bride and groom at Cana, and the first disciples.
726 At the end of this mission of the Spirit, Mary became the Woman, the new Eve (“mother of the living“), the mother of the “whole Christ.”108 As such, she was present with the Twelve, who “with one accord devoted themselves to prayer,”109 at the dawn of the “end time” which the Spirit was to inaugurate on the morning of Pentecost with the manifestation of the Church.
773 In the Church this communion of men with God, in the “love [that] never ends,” is the purpose which governs everything in her that is a sacramental means, tied to this passing world.192
“[The Church‘s] structure is totally ordered to the holiness of Christ‘s members. and holiness is measured according to the ‘great mystery‘ in which the Bride responds with the gift of love to the gift of the Bridegroom.”193 Mary goes before us all in the holiness that is the Church‘s mystery as “the bride without spot or wrinkle.”194 This is why the “Marian” dimension of the Church precedes the “Petrine.”195
829 “But while in the most Blessed Virgin the Church has already reached that perfection whereby she exists without spot or wrinkle, the faithful still strive to conquer sin and increase in holiness. and so they turn their eyes to Mary“:306 in her, the Church is already the “all-holy.”
963 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…. She is ‘clearly the mother of the members of Christ‘ … since she has by her charity joined in bringing about the birth of believers in the Church, who are members of its head.”500 “Mary, Mother of Christ, Mother of the Church.”501
964 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 death“;502 it is made manifest above all at the hour of hisPassion:
Thus the Blessed Virgin advanced in her pilgrimage of faith, and faithfully persevered in her union with her Son unto the cross. There she stood, in keeping with the divine plan, enduring with her only begotten Son the intensity of his suffering, joining herself with his sacrifice in her mother‘s heart, and lovingly consenting to the immolation of this victim, born of her: to be given, by the same Christ Jesus dying on the cross, as a mother to his disciple, with these words: “Woman, behold your son.”503
965 After her Son‘s Ascension, Mary “aided the beginnings of the Church by her prayers.”504 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 Annunciation.”505
. . . also in her Assumption
966 “Finally the Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things, so that she might be the more fully conformed to her Son, the Lord of lords and conqueror of sin and death.”506 The Assumption of the Blessed Virgin is a singular participation in her Son‘s Resurrection and an anticipation of the resurrection of other Christians:
In giving birth you kept your virginity; in your Dormition you did not leave the world, O Mother of God, but were joined to the source of Life. You conceived the living God and, by your prayers, will deliver our souls from death.507
967 By her complete adherence to the Father‘s will, to his Son‘s redemptive work, and to every prompting of the Holy Spirit, the Virgin Mary is the Church‘s model of faith and charity. Thus she is a “preeminent and . . . wholly unique member of the Church“; indeed, she is the “exemplaryrealization” (typus)508 of the Church.
968 Her role in relation to the Church and to all humanity goes still further. “In a wholly singular way she cooperated by her obedience, faith, hope, and burning charity in the Savior‘s work of restoring supernatural life to souls. For this reason she is a mother to us in the order of grace.”509
969 “This motherhood of Mary in the order of grace continues uninterruptedly from the consent which she loyally gave at the Annunciation and which she sustained without wavering beneath the cross, until the eternal fulfilment of all the elect. Taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation …. Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix.”510
970 “Mary‘s function as mother of men in no way obscures or diminishes this unique mediation of Christ, but rather shows its power. But the Blessed Virgin‘s salutary influence on men . . . 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.”511 “No creature could ever be counted along with the Incarnate Word and Redeemer; but just as the priesthood of Christ is shared in various ways both by his ministers and the faithful, and as the one goodness of God is radiated in different ways among 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.”512
971 “All generations will call me blessed“: “The Church‘s devotion to the Blessed Virgin is intrinsic to Christian worship.”513 The Church rightly honors “the Blessed Virgin with special devotion. From the most ancient times 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.”514 The liturgical feasts dedicatedto the Mother of God and Marian prayer, such as the rosary, an “epitome of the whole Gospel,” express this devotion to the Virgin Mary.515
972 After speaking of the Church, her origin, mission, and destiny, we can find no better way to conclude than by looking to Mary. In her we contemplate what the Church already is in her mystery on her own “pilgrimage of faith,” and what she will be in the homeland at the end of her journey. There, “in the glory of the Most Holy and Undivided Trinity,” “in the communion of all the saints,”516 The Church is awaited by the one she venerates as Mother of her Lord and as her own mother.
In the meantime the Mother of Jesus, in the glory which she possesses in body and soul in heaven, is the image and beginning of the Church as it is to be perfected in the world to come. Likewise she shines forth on earth until the day of the Lord shall come, a sign of certain hope and comfort to the pilgrim People of God.517
1014 The Church encourages us to prepare ourselves for the hour of our death. In the litany of the saints, for instance, she has us pray: “From a sudden and unforeseen death, deliver us, O Lord“;586 to ask the Mother of God to intercede for us “at the hour of our death” in the Hail Mary; and to entrust ourselves to St. Joseph, the patron of a happy death.