Ave Maria

MOTHER OF THE CHURCH

Who has heard of such a thing?
Who has seen such things?
Shall a land be born in one day?
Shall a nation be delivered in one moment?
Yet as soon as Zion was in labor
she delivered her children.
Isaiah 66, 8

The child’s mother said,
“As the Lord lives, and as your soul lives,
I will not leave you.”
So he arose and followed her.
2 Kings 4, 3-4

When Jesus therefore had seen his mother and the disciple standing whom he loved,
he saith to his mother: Woman, behold thy son. After that, he saith to the disciple:
Behold thy mother. And from that hour, the disciple took her to his own.
John 19, 26-27 (DRB)

All faithful followers of Christ, who obey God’s commandments and bear witness to Jesus daily, consider Mary, the Blessed Mother, as their own mother or accept her in their hearts. She leads them in the order of grace, taking them by the hand to their final destination, their heavenly home. It is believed that Mary promised John, the apostle, to always be by his side as long as he lived, leading him to his home and never separating herself from him during his apostolic ministry until her dormition. This traditional belief is supported by the Gospel of John, which testifies that Jesus entrusted His mother to His faithful bride, the Church. Mary, the Blessed Mother, holds a significant place in the hearts of many Christians, particularly those who closely follow the teachings of Christ and adhere to God’s commandments. She is often regarded as a spiritual mother to all believers, guiding them on their faith journey and helping them to deepen their relationship with Jesus.

At the Roman catacomb of St. Agnes, a notable fresco illustrates the Virgin Mary positioned between the apostles Peter and Paul. This depiction has historically symbolized the Church, with these two prominent apostles serving as representative figures. By the third century, it is evident that early Christians recognized Mary as the Mother of the Church. The tradition of Mary being regarded as the spiritual mother of all Christ’s faithful disciples was as meaningful in the early Church as it remains in the Catholic Church today.

Saint Agnes Church in Rome

In a biblical context, redefined Mary’s motherhood while on the Cross. Rather than severing his bond with her, he enriched her maternal role within the framework of salvation. Notably, Jesus chose to entrust Mary to the Disciple at this pivotal moment in salvation history, underscoring the importance of her role. The redefinition of Mary’s motherhood at the Cross is rooted in her deep connection to her Son and his mission of redemption, as highlighted in Luke 2:34-35. By sharing in her Son’s suffering, Mary is likened to a woman in labor, contributing to the spiritual rebirth of humanity and offering grace to all descendants of Eve (Jer 4:31; Isa 60:20-21; Rev 12:1-5, 17).

In this passage, the individuals involved are referred to as “Woman” and “Disciple,” which serve a specific purpose. This choice of terminology emphasizes the relationship between Mary and John, portraying Mary as a maternal figure to John, who represents a son-like role to her. The Disciple symbolizes the followers of Christ, positioning Mary as their spiritual mother. This concept parallels the idea presented in the notion of Mother Zion, which encourages an expansion and strengthening to welcome back those who have strayed. When Jesus addresses Mary with “Woman, behold your son,” and then speaks to John, saying, “Behold your mother,” he is not merely instructing John to take care of Mary after his departure. Instead, he is also designating Mary as the mother of all individuals living in a state of grace. This significance extends beyond practical considerations and touches on a fundamental aspect of salvation.

In the context of Christian theology, the Evangelist employs the term “the disciple” as a symbolic reference to himself, representing all faithful followers of Christ. This concept is akin to Jacob, who stands as a symbol for Israel, illustrating the idea of a “corporate personality.” Mary, recognized as the spiritual mother of all disciples, plays a vital role in this framework, having embraced all believers just as the Father has through our participation in divine life through faith, as noted in Ephesians 1:5 and 2 Peter 1:3-4. In the mystery of Christ’s nature, he is the Son of the Father in his divinity and the Son of Mary in his sacred humanity. Therefore, it is understood that one cannot claim to be an adopted son or daughter of the Father while disregarding the relationship with our spiritual mother, Mary, who conceived Jesus by the Holy Spirit. This belief is grounded in the understanding that all faithful individuals are true brothers and sisters of Christ (Rom 8:29).

According to 2 Corinthians 5:17, those who are baptized are transformed into “a new creation in Christ.” This transformation signifies a shift in identity from being descendants of Adam to being part of the lineage of the promised “Woman,” which refers to the mother of the divine Messiah (Gen 3:15). Mary is viewed as an advocate for Eve, who, in her innocence, contributed to the loss of grace for humanity by her actions. This introductory narrative underlines the importance of Mary in salvation history, as early Church Fathers, notably St. Augustine, emphasized her unique role. Augustine of Hippo taught that Mary is exceptional for being both the Mother and Virgin of Christ, and her cooperation through faith and charity allowed for the spiritual birth of faithful Christians within the Church (De sancta virginitate 6). This belief reflects the early Church’s understanding of Mary’s significance in connection with salvation and grace.

The texts from the Early Church Fathers highlight the importance of Mary, the mother of Jesus, as the spiritual mother of the Church. They reflect on how Mary’s role was redefined at the Cross when Jesus entrusted her to his beloved disciple, signifying her position as a mother to all of Christ’s followers. These writings often reference biblical passages and early Christian traditions to support this understanding. Additionally, they emphasize that Mary’s close association with her divine Son in the work of redemption positions her as a crucial figure within the framework of salvation. By sharing in the suffering of Jesus, Mary plays a vital role in bringing new grace to all humanity, portraying herself as a woman in labor. She is also seen as a symbol of Mother Zion, who delivers her children from bondage through her own trials, representing the faithful members of the Church who are freed from the enslavement of sin.

The faithful disciples of Christ are regarded as reborn descendants of Eve, sharing a sanctified connection through Jesus. According to Father Hugo Rahner in his book Our Lady and the Church, published by Zaccheus Press, Baptism is viewed as a continuation of the Incarnation, where God became man through the Virgin Mary, conceived by the Holy Spirit. Rahner emphasizes that the Church, represented as the Mystical Body of Christ, experiences rebirth through the sacrament of Baptism, as indicated in 1 Corinthians 12:13. This indicates that all believers form a unified mystical body in Christ, with Christ serving as the head. Through Baptism, the faithful become children of God, sharing in the transformative experience of being conceived in the Virgin Mary’s womb by the power of the Holy Spirit. Thus, the role of Mary in the plan of salvation is intricately linked to the mystery of the Church, giving the sacrament of Baptism a distinct Marian character.

During the Blessing of the Font at the Easter Vigil, the Church emphasizes its role in renewing believers through the Holy Spirit and the grace it imparts. The Holy Spirit sanctifies the water utilized in the baptism, signifying a crucial moment in the spiritual journey. Just as Christ was conceived in the womb of Mary by the power of the Holy Spirit, a spiritual rebirth occurs in the baptismal font, marking a new beginning in the Spirit for the individual. The baptismal font is often compared to the purity of Mary’s womb, as it serves as the place where new spiritual children, or converts, emerge in holiness and are transformed into new creations in the likeness of Jesus. The Church is described as a Mother because it nurtures its members with grace, similar to how Mary nourished Jesus. This process allows the faithful to grow together as one family under God, sharing in a collective spiritual childhood.

Mary is recognized as the Mother of the Church, which encompasses all members of the mystical body of her divine Son, Jesus Christ. She serves as a prototype of the Church, bestowing upon it a unique character that reflects her own significance. In this context, the Church finds its fulfillment through the figure of Mary. Her role in the Church is vividly illustrated by her proclamation: “Be it done to me according to thy word” (Lk. 1:38). This declaration is foundational, as it marks the moment when the Church, represented by Mary, first begins its mission. The concept extends to the idea that for individuals to be spiritually born into the Church—symbolized by baptism—they must first welcome Jesus into their hearts. This spiritual conception mirrors Mary’s own experience, where she first accepts Christ in her heart before physically conceiving him. Father Hugo emphasizes that Mary embodies the Mother of the Church through the Incarnation. By conceiving and giving birth to Jesus, who is both the Head and the Body of the Church, Mary also spiritually nurtures and brings forth her Son’s brothers and sisters, believers who are incorporated into the Church through faith.

ἔλαβεν ὁ μαθητὴς αὐτὴν εἰς τὰ ἴδια.

In the Gospel of John, the phrase “the Disciple took her to his own” uses the Greek word “lambanō” (λαμβάνω), which means “to take in the hand” or “to grasp.” This term encompasses a range of meanings, including receiving, taking up, or removing without force. In addition to its physical implications, “lambanō” also has mental and spiritual dimensions. It can be interpreted as “making one’s own,” “apprehending,” or “comprehending,” a translation provided by Jerome in the Latin Vulgate. Renowned Roman Catholic Biblical scholar John McHugh expands on this spiritual meaning, suggesting that the Disciple’s action signifies his acceptance of Mary not only as his mother but also as part of the “spiritual legacy” imparted to him by Jesus. The use of the verb “lambanō” highlights a significant aspect that goes beyond the immediate context of the death scene at Golgotha, connecting it to deeper spiritual themes.

The author says, “If we carefully notice John’s vocabulary, a more meaningful rendering emerges. In the Fourth Gospel, the verb lambánō has two senses. When applied to material things, it means simply ‘to take hold of,’ ‘to pick up,’ ‘to grasp,’ etc. (e.g. 6.11; 12.13; 13.12; 19.23, 40); when applied to immaterial things, it means “to accept,” or ‘to welcome,’ usually as a gift from God (e.g. his witness, 3.11; his word, 17.8; his Spirit, 14.17; 1 John 2.27). Secondly, the phrase eis ta idea, which certainly can mean “to one’s own home” (in a purely physical sense), can also mean ‘among one’s own spiritual possessions’ (compare John 8.44 and 15.19, in Greek). The phrase is found in the prologue with this double meaning of ‘physical home’ and ‘spiritual possession’ and in close conjunction with the verb ‘to accept or welcome.’ ‘He came to what was his own… and to all who accepted him, he gave them the power to become children of God’ (John 1.12-13). John 19.27 demands a translation that includes the purely physical and the deeper, spiritual sense” (The Mother of Jesus in the New Testament, New York: Doubleday, 1975). The use of the verb lambanō indicates something important that moves beyond the death scene being played out on Golgotha but is connected to it. Thus, the verb indicates something which has soteriological and eschatological significance.

The relationship between Jesus, Mary, and the Disciple is marked by a profound spiritual connection that transcends the immediate circumstances of Jesus’ crucifixion. As Jesus prepares for his impending death, he expresses concern for his mother, Mary, who will be left without her son. This moment carries significant weight, not only in the context of Jesus’ temporal death but also in its eschatological implications. Jesus’ death is understood as part of a series of significant events that contribute to the fulfillment of salvation history. It holds particular importance for the souls of humanity, especially regarding Mary’s role within the framework of Christ’s incarnation and the broader soteriological benefits that arise from this profound moment.

The Mother and the Beloved Disciple recognized that a significant event signified a new beginning—one that would continue in both this life and eternally in the Kingdom of Heaven. In examining the original Greek text, the phrase “to the own” (εἰς τὰ ἴδια) offers a deeper meaning than the translations found in modern Protestant and Catholic Bibles, which often render it as “to his own home.” This Greek phrase suggests that the Disciple did not merely take Mary into his physical abode; rather, it indicates a profound spiritual connection in which he embraced her as a loving son within their newly established bond. In this context, the Disciple takes Mary into his heart and accepts her as a spiritual mother, signifying an intimate relationship at the core of his being. Furthermore, Mary did not need to be an adopted mother for John to fulfill a caregiver role; instead, Jesus’ words highlight Mary’s spiritual significance. She became a mother to the Disciple within the family of God, both spiritually and mystically. This relationship mirrors Mary’s own connection to the Holy Spirit, as she was overshadowed by Him and participated in the divine act of begetting Jesus, our Lord and brother.

John’s literary style is characterized by a mystical and symbolic approach that distinguishes it from the narratives found in the Synoptic Gospels. His writings often contain deeper meanings, offering theological insights into divine mysteries that may not be immediately evident in the Scriptures. For this reason, it is often recommended to read his work with a spiritual perspective, as suggested in 1 Corinthians 2:4-5. In the Crucifixion scene, the Evangelist intricately parallels the events in the Garden of Eden. This narrative introduces two key figures: Jesus, who is portrayed as the new Adam, and Mary, who represents the new Eve, or spiritual “mother of all the living.” This connection emphasizes the theological significance of their roles in the overarching story of redemption.

In this scene, the character of the Disciple symbolizes individuals who have left behind their previous ways in favor of a new direction. The imagery of Jesus and His mother crushing the head of the serpent illustrates their obedience to God’s will, effectively reversing the consequences of the serpent’s actions since the beginning of time, as referenced in Genesis 3:13-15. Unlike Adam and Eve, who fell victim to the serpent’s temptation, Jesus remains resolute, choosing not to come down from the cross despite the taunts directed at Him (Mt 27:40). Meanwhile, Mary stands steadfast at the foot of the Cross, enduring great sorrow that contrasts with her joy in motherhood. This reflects the prophetic words of Simeon, which highlight her significant trial of faith—an essential aspect of her role as the mother of all humanity (Lk 2:35).

At Golgotha, Mary exemplified a profound faith similar to that which she exhibited during the Annunciation. Her complete surrender to God, motivated by love and humility, was instrumental in making the Incarnation possible. Standing at the foot of the Cross, she not only accepted her role as the mother of Jesus Christ, our Lord and Saviour, but she also embraced her identity as our spiritual mother. This duality of maternity was granted to her through her presence and suffering beneath the Cross. In her deep sorrow, she can be seen as having given birth to all believers, akin to the pains of childbirth, as described in Revelation 12:2.

The imagery in the Gospel narrative suggests that Jesus’ address to his mother and the Disciple carries profound significance, particularly concerning themes of salvation and the end times. John the Evangelist presents the Virgin Mary as a symbolic figure standing at the foot of the Cross, which is interpreted as the Tree of Victory over sin. This positioning underscores her role as a channel of grace from her divine Son. This concept of grace contrasts sharply with the biblical account of Adam, who forfeited it by yielding to Eve, leading to the fall of mankind and a loss of the original holiness and justice. In contrast, Mary’s perfect obedience to God’s will and her willingness to bear suffering alongside her Son are portrayed as vital contributions to humanity’s spiritual regeneration and justification. Through her actions, Mary plays a crucial part in restoring the grace that was lost due to the original sin.

The Gospel conveys that the Son, referred to as the new Adam, aims to dispense his saving grace primarily through his mother, who serves as a vital collaborator in his mission. This concept aligns with the notion presented in Genesis 2:18, emphasizing that our Lord prefers not to act alone in the work of redemption. Instead, he seeks the moral cooperation of his mother, Mary. In this role, Mary is recognized as the spiritual mother of all disciples and redeemed humanity. She has supported the faithful by sharing the blessings of God’s grace, which she received through her willingness to endure sorrow for her Son during his Crucifixion, ultimately the foundation of salvation. Mary’s spiritual motherhood is significant because she played a crucial role in restoring fallen humanity to a life of grace with God, contrasting with Eve, whose actions led to humanity’s downfall through disobedience and the pursuit of personal gain.

In the context of biblical interpretation, Jesus refers to his mother, Mary, as “Woman,” which is significant as it associates her with the concept of the new Eve. This designation suggests that Mary serves as the spiritual mother of all humanity, in contrast to Eve, who is regarded as the primordial mother of all living beings. Unlike Eve, whose offspring are born without sanctifying grace and are spiritually dead (as noted in Genesis 3:20), Mary embodies a figure of grace and life. Additionally, in Genesis 2:23, Adam also addresses his wife as “Woman” prior to the Fall, indicating an original state of innocence and sanctity in their relationship. By using the title “Woman” for Mary, Jesus implies that she is meant to fulfill a maternal role for his disciples, reflecting the intended purpose of Eve before the fall from grace.

The narrative of Adam and Eve illustrates that had they not disobeyed God, they would have been able to transmit both spiritual and physical immortality to their descendants. However, following their transgression, these divine gifts were forfeited. To reinstate spiritual life for humanity, it is believed that God established a new pathway for spiritual continuity through the intimate union of a man, often referred to as the new Adam, and a woman, known as the new Eve. This sacred union is thought to reflect the original harmony that existed between Adam and Eve prior to the Fall.

The concept of the Tree of Life is symbolically represented by the Cross on Golgotha, contrasting with the tree found in the Garden of Eden, which bears the forbidden fruit as noted in Genesis 2:15-17. At the heart of the Cross hangs the fruit of Mary’s womb, as referenced in Luke 1:42. This fruit serves as a direct counter to the transgressions against God’s commands and the resulting consequences outlined in Genesis 3:16-20. In the narrative of Genesis, Eve persuades Adam to eat the forbidden fruit from the Tree of Knowledge of Good and Evil, leading to their fall. Conversely, Mary plays a pivotal role in cooperating with her Son, presenting to humanity the fruit of her womb—Jesus—who is cherished by the Father, as stated in Matthew 3:17. By embracing this divine fruit, mankind receives nourishment and strength through grace, which empowers them to escape the entrapments of secular wisdom and ephemeral pleasures. These distractions have the potential to jeopardize the soul’s well-being and obstruct true happiness in a life aligned with God.

The concept of access to the Tree of Life has evolved within Christian theology. Unlike the biblical account where God guarded the Tree of Life with cherubim and a flaming sword, today’s believers see the Church as the gateway to the Tree of Life and the grace of salvation. According to Christian teachings, Jesus Christ, the Son of Mary, has achieved salvation for all humanity, and the Church welcomes anyone who seeks peace and reconciliation with God through the sacrifice of the Cross. Several biblical passages support this understanding, including Isaiah 35:8, which speaks of a holy way; Isaiah 62:10-12, which emphasizes the restoration of the people; Acts 2:22, that highlights the miracles performed by Jesus; Colossians 1:20, which mentions reconciliation through Christ; and Revelation 22:17, offering an invitation to all who thirst for eternal life. As baptized Christians, it is encouraged to celebrate the graces produced by Jesus and mediated through his most blessed mother.

Jesus Christ has redeemed humanity from the clutches of death through his sacrifice on the Cross, effectively reconciling the world to God the Father, as highlighted in Colossians 1:20 and 2 Corinthians 5:18-19. This act of salvation not only demonstrates divine love but also fulfills the promise of redemption for all who believe. Mary, the mother of Jesus, holds an indispensable position in this narrative of victory over sin and death. Her role is not merely that of a passive observer; rather, it is at the foot of the Cross where her motherhood of all humanity shines most vividly. There, her heart is pierced, symbolizing her deep suffering as she contemplates the weight of humanity’s sins, fulfilling Simeon’s prophecy that a sword would pierce her soul (Lk 2:35). In her unwavering fidelity and union with her divine Son’s infinite sacrifice, Mary offers God a finite yet profound temporal satisfaction for the world’s sins. This union signifies that graces merited by Christ are not just broadly available but primarily dispensed through Mary. As Our Lady of Sorrows, she becomes the channel through which countless blessings flow, reinforcing her vital connection to the mystical Body of Christ and emphasizing her intercessory role in the salvation of souls.

In Luke 1:44, it is noted that John the Baptist, while still in his mother’s womb, leaped in response to Mary greeting Elizabeth. This event is interpreted as a sign of God’s cleansing and healing grace at work, foreshadowing John’s divine mission. In contrast to Eve, who is often seen as having led humanity astray by encouraging Adam to eat the forbidden fruit, Mary is viewed as playing a pivotal role in restoring grace to humanity. By offering her womb to bear Jesus, she symbolizes the source of restorative grace. This concept is encapsulated in the phrase, “To Jesus through Mary.”

The figure of the Blessed Mother holds significant importance in Christian theology as a factual mediator between God and humanity. She is often viewed as a maternal advocate, striving to rectify the consequences of Eve’s sin. Saint Andrew of Crete referred to her as the “free promised woman,” emphasizing her fullness of grace and her role in glorifying the Lord (as mentioned in Homily 1, on Mary’s Nativity). Martin Luther also acknowledged her importance, describing her as a noble figure whom he held in great affection (Sie ist mir lieb). John the Evangelist recognized her as the Lord’s handmaid and as a model for the Church. Throughout the early Church, Mary was venerated as a spiritual mother, and this reverence was maintained by Christ’s disciples, who continued to honor her exemplary role in the faith.

The mystery of Mary as the prototype of the Church and Mediatrix of Grace is a divine mystery shrouded in obscurity. However, it is only in darkness that the sanctifying light of faith can take effect and enlighten the minds and hearts of the faithful over time. For centuries, the Church has gradually pieced together the Marian mosaic work, tile by tile. God’s great masterpiece is a mosaic work that can only be seen in its entirety by observing one tile at a time, for “who can know the mind of God or be His counselor?” (Rom. 11:34). The Church can only understand what God chooses to reveal to her through the Holy Spirit with time (Jn. 16:12-13). Faith, which is the evidence of things unseen and hoped for, cannot exist if there is gnosis (Heb. 11:1). Thus, “for now [we] see in a mirror dimly, but then face to face” (1 Cor. 13:12).

The Church has pondered with great reverence and admiration the mystery of Mary’s role in the economy of salvation. Like Elizabeth, who asked, “Whence is this to me, that the mother of my Lord should come to me?” (Lk 1:43), the Church seeks to understand the Lord’s will and receives it through the sanctifying light of faith aided by the Holy Spirit who is always with her (Mt 7:7; Jn 14:16). The Church is the “pillar and foundation of truth” (1 Tim 3:15), the bride of Christ, unblemished and spotless, whose faith and conception of God’s word are pure and immaculate, reflecting the purity of the Virgin Mary’s womb. Just as Mary conceived the Divine Word through her faith and charity as the chaste bride of the Holy Spirit (Lk 1:35), so does the Church reflect this purity and love in her faith.

Let’s conclude with the words of St. Ambrose: “The Lord appeared in our flesh and in Himself fulfilled the spotless marriage of Godhead and humanity, and since then, the eternal virginity of the life of heaven has found its place among men. Christ’s mother is a virgin and likewise is His bride, the Church” (De Virginibus), and the words of his pupil, St. Augustine: “He has made His Church like to His mother, He has given her to us as a mother, He has kept her for Himself as a virgin. The holy Catholic Church, like Mary, is a virgin ever spotless and a mother ever fruitful” (Sermo 195, 2).

Shall not Zion say:
This man and that man is born in her,
and the Highest himself hath founded her?
Psalm 87, 5

Early Sacred Tradition

St. Irenaeus of Lyons
Against Heresies, 4, 33, 12
(A.D. 180-190)

“The Word will become flesh, and the Son of God, the son of man–
the Pure One opening purely that pure womb,
which generates men unto God.”

St. Methodius of Philippi
De sanguisusa 8, 2
(ante A.D. 311)

“It would be wrong to proclaim the Incarnation of the Son of God from the
holy Virgin, without admitting also His Incarnation in the Church. Every one
of us must therefore recognize His coming in the flesh, by the pure Virgin, but
at the same time recognize His coming in the spirit in each one of us.”

St. Epiphanius of Salamis
The Man Well-Anchored 75
(A.D. 374)

“Being perfect at the side of the Father and incarnate among us,
not in appearance but in truth, he [the Son] reshaped man to perfection
in himself from Mary the Mother of God through the Holy Spirit.”

St. Augustine of Hippo, Tract 1, 8
(ante A.D. 430)

“The Church is a virgin. Perhaps you will say: If she is a virgin, how can she beget children?
Or, if she does not bear children, how can we claim to be born from her womb? My answer is:
She is both virgin and mother; she is like Mary who gave birth to the Lord. Was not Mary a virgin
when she gave birth, and did she not ever remain a virgin? But the Church also gives birth and yet
remains a virgin she gives birth to Christ Himself, for all who receive baptism are His members.
Does not the Apostle say: ‘You are the body of Christ, member for member’? If then she gives
birth to Christ’s members, she is in every way like Mary.”

AVE MARIA