Solemnity of Mary
Mother of God 2017
There is a
story that has become ingrained in Church tradition, that it now forms part of
the liturgical texts of the Orthodox Church. It is the story of the
multi-talented St Luke – apostle, evangelist, gospel writer, doctor and artist;
and his encounter with the Blessed Virgin Mary, the mother of Our Lord.
Although the details vary with the telling, the basic premise of the story is
that after the crucifixion, Mary went to live with the Beloved Disciple, John.
There she met St Luke and knowing he was an artist, asked him to paint a
portrait of her with Jesus as a young child. In order to make the portrait all
the more poignant, she suggested he use the top of a cedar or cypress table
that had been made by Jesus when he worked as a carpenter in St Joseph’s
workshop. While being painted, the Blessed Lady is said to have told St Luke
the stories of Jesus’ life that he later incorporated into his gospels. Thus
one could say that the gospel of St Luke may have possibly been an edited
version of the original oral gospel narrated by Our Blessed Lady Mary that was
never written nor published.
But today,
when I speak of the gospel according to Mary, I am not referring to the version
written by St Luke, but rather to the manner in which the Church uses Mary as
the primary visual aid to teach her flock and the world about the good news of
Christ. The Gospel of Mary is perhaps the most tender and yet most profound
gospel of Our Lord. She is the key for us to understand, to penetrate the very
mysteries of the person and ministry of Christ himself. The Church uses the
titles of Our Lady to expound the deeper mysteries of her son. And why would
she do this? Well, it would be good to consider an analogy from pedagogy and
art.
Have you
ever tried to describe a work of art which is a masterpiece, without having the
actual painting in front of you? We can only imagine the frustration
experienced by both the speaker and the listener. From the age of cave-men
right down to the modern classroom, it is a proven fact that the learner better
understands and retains knowledge when ideas, words and concepts are associated
with images. People need to see in order to learn. Our brains are wired to rapidly make sense of, and remember
visual input. More so,
when it comes to beauty. It is so much more important to see beauty with our
own eyes rather than to attempt to conceptualise it from the description given
by another. It is close to impossible to visualise a piece of art unless the
painter translates and transfers the image in his mind onto a piece of canvas.
This is what the four Marian dogmas attempt to do. They help us visualise and
in fact enflesh the very mysteries of Christ. That is why we can safely say
that these Marian dogmas are essentially Christological. They have as much to
say about Christ as they do about Mary.
Today’s feast invites us to contemplate one, perhaps the
greatest, of the four great Marian Dogmas, Mary, the Mother of God. This title
is not simply honorific, a piece of flattery which seems to border on idolatry.
Are we claiming that a mortal person has been raised to a rank which is
superior to God? This is certainly not the intention of the Church. This title
takes us beyond the biological fact that Mary was a biological mother. This,
however, is more a statement of Jesus’ divinity than of Mary’s maternity. It
tells us about the nature of her Son. The answer to the question: “Was Mary the
mother of God?” is found in the question “Who and what was Jesus Christ?” The
two questions are as inseparable as are, Mary and her Son.
When we answer the question “Who was Mary’s Son?” and base
our response on what the Scriptures tell us, there is only one answer possible.
He is truly Man, without diminishing the fact that He is also truly God. He
possesses the nature of God and the nature of man. His two natures do not make
Him two different persons. He is Jesus Christ, the Eternal Son of God, true God
and true man. This therefore is the full meaning of the Mother of God - She
gave, to an invulnerable God of miraculous power, the vulnerability of a body
which could suffer, die and save. This is the fact of the Incarnation and the
core of our Christian Creed.
This is what we
affirm whenever we recite the Creed. At the point where the congregation bows
in unison, we affirm this vastly important article of faith – the Incarnation,
which in the new translation reads like this, “and by the Holy Spirit was
incarnate of the Virgin Mary and became man.” The bow attests to this most
significant event – it is as if the whole drama of salvation hangs on just this
thread. For without Mary, God’s entrance into history would not achieve its
intended purpose. That is, the very thing that matters most in the Creed would
be left unrealised – God’s being a God with us, and not only a God in and for
Himself. Thus, Mary stands at the core of the profession of faith in the living
God, and it is impossible to imagine it without her. It would be no
exaggeration to say that she is an indispensable, central component of our
faith in the living, acting, loving God. The Word becomes flesh – the eternal
meaning grounding the universe enters into her. There would be no masterpiece
to speak of, or admire, or made visible to the world, without the canvas on
which it was painted.
And so we honour her today by her greatest title, because it
was she who gave us our Saviour, the Mother of the Saviour, the Mother of God.
This truth is at once so outrageous, and yet so essential to our faith and to
our salvation that it caused massive theological rows in the earliest times of
the Church’s history which was finally settled in the Council of Ephesus in the
year 451 A.D. But, today, the title has once again become controversial, even
for us Catholics. Perhaps, due to attacks from Protestants, we have become embarrassed of
such titles being accorded to Mary or to any other human person. How could a
mere human give birth to God? And yet, it is precisely this preposterous belief
that forms the basis for our celebration of Christmas. God did not become man
in a vacuum. He did not beam Himself down from the heavenly heights and
materialise in human form. In order for Him to assume our humanity, the Blessed
Virgin Mary truly had to give birth to God. It
is because we can see the Mother, that we can truly say that we have seen the
Son, we have seen God.
Of course,
we are not saying that Mary brought God into being. If this was the case, then
together with the Protestants we have much cause for concern, because it would
mean raising a mere creature to a level above her Creator. This is not what the
Church teaches. Mary did not exist before God, but
she existed before God took human nature in her womb. Although Mary is the Mother of God,
she is not His mother in the sense that she is older than God nor the source of
her Son’s divinity, for she is neither. Rather, we say that she is the Mother
of God in the sense that she carried in her womb a divine person—Jesus Christ,
God “in the flesh.”
The Son and the Mother thus form a unity. This explains why
from the start they were called the new Adam and the new Eve, although we are
very clearly aware that Jesus, as the Son of the Eternal Father, stands on an
entirely different level from Mary, who is a simple human being. But even
though Mary’s holiness and role in salvation's history depend entirely on the
saving grace of God and Christ, we must insistently emphasise how intensely the
Son wanted to be dependent on the Mother, how much of Himself He wanted to owe
to His Mother. As much as the Incarnation is the gratuitous work of God which
only God alone can perform, Mary’s role in the Incarnation can never be
trivialised or neglected. Without a human mother, the Son of God could not
fully be human whilst still retaining His full divine nature. A masterpiece
owes its visible value to the canvas on which it was painted, even though the
art and the material on which the same was painted are never on the same level.
Together, Mary and Jesus both illustrate vividly how God has truly become one
with man and man, one with God.
Dear Fr. Michael,
ReplyDeleteMay I request your permission to reuse this article and some other inputs from other various articles for my social media sites? some entries will not have attribution to you, although I will try my best to quote you.
Tq
Dear Sabrina,
ReplyDeleteI apologise for this late reply. I had only noticed your comment and request when I was moderating pending comments. Please feel free to use the material in this blog. God bless.