“Mary’s role in the Church is inseparable from her union with Christ and flows directly from it.”1 This relationship begins with the Annunciation. The archangel Gabriel comes to the Virgin Mary to deliver to her the news that she will bear a child, even though she remains untouched by a man. Mary responds to the messenger, “Behold, I am the handmaid of the Lord; let it be to me according to your word.”2 This perfect submission to God is an example of exactly how we should respond to God, but often don’t. I think if we’re honest with ourselves, we usually prefer a thing to be done according to our own word.
“What is joined together could not otherwise be put asunder than by inversion of the process by which these bonds of union had arisen; so that the former ties be cancelled by the latter… It was that the knot of Eve’s disobedience was loosed by the obedience of Mary. For what the virgin Eve had bound fast through unbelief, this did the virgin Mary set free through faith.”3 This is why the church refers to Mary as “the Holy Mother of God, the new Eve, and Mother of the Church.”4 For in Mary’s obedience, giving herself entirely to God by bringing the Lord Jesus Christ into being with her own flesh, “Mary was already collaborating with the whole work her Son was to accomplish.”5
Many modern protestant Christians will scoff at the idea of Mary holding this special role within the Church, and even our relationship with Christ. This is very unfortunate, and also a very modern development. I would look to the reformers themselves as an example of how non-Catholic Christians viewed the Blessed Mother only a few hundred years ago. Martin Luther himself said, “She is rightly called not only the mother of the man, but also the Mother of God … It is certain that Mary is the Mother of the real and true God.”6 Luther himself even staunchly defended the Immaculate Conception, “But the other conception, namely the infusion of the soul, it is piously and suitably believed, was without any sin, so that while the soul was being infused, she would at the same time be cleansed from original sin and adorned with the gifts of God to receive the holy soul thus infused. And thus, in the very moment in which she began to live, she was without all sin…”7 Possibly however, Luther being the first of the reformers, simply had this wrong. John Calvin said of Mary, “It cannot be denied that God in choosing and destining Mary to be the Mother of his Son, granted her the highest honor.”8 Additionally, Ulrich Zwingli wrote, “It was given to her what belongs to no creature, that in the flesh she should bring forth the Son of God.”9 Zwingli went on to write that “The more the honor and love of Christ increases among men, so much the esteem and honor given to Mary should grow.”10
It is apparent not only from Scripture and Tradition, but from the Church Fathers and even the Reformers, that Mary holds a unique place in our life with Christ. “And thus, as the human race fell into bondage to death by means of a virgin, so is it rescued by a virgin; virginal disobedience having been balanced in the opposite scale by virginal obedience.”11 When God is asking something of us, will our response be your will Lord, or will it be our will? I pray that we would all follow the example given to us by the Blessed Virgin Mary, Mother of God.
1The Catechism of the Catholic Church (New York: Double Day, 2003), 964.
2 Luke 1:38 RSVCE
3 St. Irenaeus of Lyon, Against Heresies (A.D. 180), III.22.4.
4The Catechism of the Catholic Church (New York: Double Day, 2003), 975.
5The Catechism of the Catholic Church (New York: Double Day, 2003), 973.
6 Martin Luther, Weimar edition of Martin Luther’s Works (Concordia: St. Louis), Volume 24, 107.
7 Martin Luther, Weimar edition of Martin Luther’s Works (Concordia: St. Louis), Volume 4, 694.
8 John Calvin, Calvini Opera (Braunshweig-Berlin, 1863-1900), Volume 45, 348.
9 Ulrich Zwingli, Opera Completa (Zurich, 1828-42), Volume 6, I, 639.
10 Ulrich Zwingli, Corpus Reformatorum, Volume 1, 427-428.
11 St. Irenaeus of Lyon, Against Heresies (A.D. 180), V.19.1.