New Marian Definition


Towards a new Marian Definition
George Dias
Introduction
At important times, the Catholic Church has come out with Dogmas. A Dogma proposes truths contained in Divine Revelation or having a necessary connection with it. Dogmas are lights along our path of faith. These truths are 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 (Sensus Fidelium). They have a binding character, and they open our intellect and heart to a deeper understanding of God’s mystery (CCC 88- 89). There are four Marian Dogmas stating important aspects of Mary’s role in salvation and her personal relationship with God. (1) Divine Motherhood (Ephesus 431) (2) Perpetual Virginity (Lateran 649) (3) Immaculate Conception (Pius IX, December 8,1854)  (4) Assumption (Pius XII November 1, 1950). These Dogmas help us to evaluate the role and person of Mary.
         
The Century 1850-1950 was dedicated to Mother Mary and from then on, once again the Catholic Church came at the crown of May, seeking her help and inspiration. Today, many scholars and theologians have searched the unique role of Mary in the lives of Humanity. They have felt that the time has ripened for the formal promulgation of the fifth Dogma Mary; the Spiritual Mother of Humanity. This would include three essential aspects as Co-redemptrix, Mediatrix of all graces, and Advocate. The Belgian Catholic Ecumenical leader, Cardinal Desire Mercier initiated this processm in 1920 and it was supported by Fr. Maximilian Kolbe. In recent times, others who signed this request to the Pope include Cardinal Telesphore Toppo, Archbishop of Ranchi and Cardinal Varkey Vithayathil, Major Archbishop of Ernakulam-Angamaly, India. They argue that with the promulgation of this Dogma, Ecumenical relations will be strengthened and deepened. Still, many have questioned; when we already have four, why do we need another formal promulgation?  To these, the Church answers that here we are dealing with Mary in relation to the lives of humans which was not the focus in previous definitions.
Basis for the Definition
The scene at the foot of the cross (Jn 19:25-27) is often understood as Jesus addressing someone with whom he has not relation. Many are puzzled when they see that Jesus addressed his Mother as “woman” thinking that it is an insult. But this is not an insult to her for Jesus herein establishes a new relationship.  He surpasses the biological relationship that exists between them and establishes a spiritual relationship. The Evangelist’s primary interest is not only biographical, i.e. to report simply that after Jesus died his mother went to live in the home of a favourite disciple. If we interpret the scene at the foot of the cross as a simple report of John, it would be to misinterpret the way the evangelist uses signs/symbols as well as the significance he attributes to the beloved disciple.

The use of “woman” (Gk gyne) to address Mary, plus the fact that actual names are not used for the mother or the beloved disciple, tells us that John is concerned primarily with expressing the new relationship between Jesus and Mary. It also expresses the symbolic roles of Mary and the disciple. Throughout John’s Gospel, the beloved disciple represents the community. Now as Jesus moves from death to resurrection, he leaves in the symbol of the disciple a community of faith. John also wants to say that Mary relates to Jesus not only physically but primarily in the same faith relationship, so Mary is given to the community symbolised by the beloved disciple. The mother of Jesus and the disciple play a role at the foot of the Cross which makes them the representatives of all the children of God, gathered together by the Son of Man lifted up from the earth. The Mother and the disciple represent much more than the two. Like Mark3:31-34, John says that the mother and the family of Jesus are not so much his natural family as those who believe. This does not exclude the natural mother of Jesus, but sees her as the prime exemplar of the community born from the cross. The mother’s primary role is not her physical motherhood, since here, in a scene more benevolent than Cana, Jesus once more calls her “woman”. Her motherly role to the beloved disciple is not a physical one. It is the role she receives from her Son which signifies the era of the community. This new Mother-Son relationship proclaimed by Jesus reflects the replacement of his natural family by a new family of disciples, the eschatological family. Now at the hour of the glorification of her Son, her role in the salvation history is specified.
         
The supreme test of Mary’s faith was undoubtedly the crucifixion. Pope John Paul II says that at the cross, Mary willingly consented to death of her son. The Pope adds: “This is perhaps the deepest kenosis of faith in human history” (RM 18). She suffers what every human being undergoes today. Mary, present in the Church as the Mother of the Redeemer, takes part, as a mother in that “monumental struggle against the powers of darkness” which continues throughout human history (RM 47). A sight on the Pieta becomes an inspiration for humanity to face the struggles of life.

I) Mary is
the Coredemptrix. The use of the prefix “co” does not mean equal, but comes from the Latin word, “cum” which means “with”. This title of Coredemptrix when applied to the Mother of Jesus never places Mary on a level of equality with Jesus Christ. Rather, it denotes Mary’s singular and unique role with her Son in the saving work of redemption for the whole human fami1y Pope Benedict XVI puts a strong emphasis on co-redemption of Mary in his prayer to Our Lady of Sheshan.

Various Church Fathers have reflected on Mary’s cooperation in the work of redemption. This has deepened the analysis of her association with (Christ’s redemptive sacrifice. St Augustine gave the Blessed Virgin the title “co-operator” in the Redemption.  This title emphasizes Mary’s joint but subordinate action with Christ the Redeemer When we apply the turn “co-operator” to Mary, it acquires a specific meaning. Mary cooperated during the Calvary event itself. Whereas, the collaboration of Christians (1 Cor 3:9), in salvation takes place after the Calvary event. Mary cooperated in the role of mother; thus her cooperation embraces the whole of Christ’s saving work.  She alone was associated in this way with the redemptive sacrifice that merited the salvation of all mankind. In union with Christ and in submission to him, she collaborated in obtaining the grace of salvation for all humanity.

II) Mary as Mediatrix.   Pope Leo XIII highlights Mary’s role as Mediatrix of all graces. As in the case of our understanding of Mary’s coredemptive role, we must always recognize Mary’s mediation as secondary and subordinate to and dependent upon that of Christ himself. Indeed, in Lumen Gentium 60 the Fathers of the Second Vatican Council emphasized that. She is associated with Him forever, with power so to speak infinite, in the distribution of the graces which flow from his Redemption. Looking at the Scriptures, we know that the mystery of Mary’s indissoluble union with Jesus in the work of our redemption is already prophetically proclaimed in Genesis 3:15 and described in the Gospels of Luke Chapters 1,2 and 3 and John3:1-11 and 19:26- 27. Further, Revelation 12 shows us how Mary’s maternal relationship with Jesus is extended to “the rest of her offspring” (Rev. 12:17). Indeed, there is no other divine- human exchange to compare with this unique relationship between Jesus and Mary which exists precisely for us men and for our salvation.

III) Mary as an Advocate.   As Mary is Coredemptrix and Mediatrix of all Graces, she is also our most perfect human Advocate before the Blessed Trinity. This title has profound roots in the Catholic tradition going all the way back to Saint Irenaeus in the second century. It occurs in the Hail, Holy Queen where we pray “turn then, most gracious Advocate, thy eyes of mercy towards us”. The word Advocate is predicated of Mary literally hundreds of times in the papal magisterium and reference to her intercessory role is a constantly recurring theme. Indeed, the great Marian document of the Second Vatican Council readily recognized that Mary is rightly invoked as Advocate (LG 62). She is there for us always.

Conclusion.
Any Marian devotion has Christological basis. Mary, although called “mother in the order of grace,” is not the author of grace. Her “spiritual
motherhood” is the power of salvation (LG 60). Mary brought forth her Son by the power of the Spirit It is in and through this same Holy Spirit that she exercises her maternal presence and activity on our behalf.  Mary at the Pentecost is there to encourage nay person who looks at life with as a mission. What we are speaking here is about a spiritual motherhood. This means that Mary’s maternal activity is to unite us to Christ who is our life, truth and way (Jn 14:6). Several spiritual authors have used the expression “forming Jesus Christ in us” or “forming us in the likeness of her Son”. She is the Spiritual mother of humanity to Christ, the Son of God.

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1 R. Brown et al, Mary in the New Testament, Paulist, NY 1978, 211.
2 ‘The Redeemer entrusts Mary to. John because he entrusts John to Mary. At the foot of the cross there begins that special entrusting of humanity to the Mother of Christ, which in the history of the Church has been practiced and expressed in different ways (Redemptoris Mater 45).
Undoubtedly, the “woman” in  Revelation chapter 12 is Mary, not Israel or the Church (although the metaphor  of the church is not totally absent from the passage). As queen of Apostles, Mary’s crown of  ”twelve stars” symbolizes the twelve tribes of Israel twelve apostles of the church. The ‘moon under her feet” represents Mary’s Queenship over  heaven and earth, over angels and men (Pope Pius XII ,Ad CaeIi Reginam).
3  In the scene of the foot of the Cross., R. Bultmann eludes the beloved disciple as representing the Gentile Christianity and the mother of Jesus as representing the Jewish Christianity.  This weakens his thesis.
“Mary stood at the cross —the woman becomes the true ‘mother of the iving’ (Cnt 3:20) it was the hour for giving birth, the hour of her spiritual maternity (cf Jh 16: 21)” Pontifical International
Marian Academy, The Mother of the Lord, Memory, Presence, Hope  (Trans, T Thompson SM) St Paul, NY 2007,41.
4  A J Tambasca ‘What are they saying about Mary?  Paulist, NY 1984,30.
5  R Brown et al Mary in the New Testament , Paulist, NY 1978, 213. In later church writings continuing into modern Roman Catholicism this scene has been      invoked as a basis for spiritual motherhood of Mary or for the picture of Mary as the mother of Christians.
6  the Pope refers to Mary but it must not be mentioned as surpassing the Incarnation of Christ
7  St Agustin, De Sancta Virginitate, 6PL 40 339
 8  Leo XIII, Encyclical Letter  Adiutricem Populi .5 September - 1895

Courtesy: Renovacao (Goa Archdiocesan bulletin) Sept 1-15, 2010, page 4.