Homework for Class 3 : Mary

Articles to read

Mother of God

Perpetually Virgin

Immaculate Conception

Assumed into Heaven

Specific Examples of Typology - Queen Mother

Specific Examples of Typology - Ark of the Covenant

Specific Examples of Typology - New Adam & New Eve

Specific Examples of Typology - New David

Scripture

The Gospel of Luke

Catechism of the Catholic Church

Paragraphs 484-511, 963-975

Mother of God (CCC 495, 509) Church Fathers

A confusion over what is actually taught

As with many Catholic teachings, there is much confusion concerning what Catholics
actually believe about Mary as the mother of God. A common misunderstanding is that
Mary is worshiped in the Catholic faith. This is not true; she is honored, not worshiped as
mother of God. God alone is to be worshiped and Catholics know full well that Mary is fully
human (although she is sinless and was assumed into Heaven). When someone kneels before
a statue of the Blessed Virgin it is as a child to give honor to the woman chosen to be the
mother of God and our Mother, too. She is the first of the communion of saints and the Queen
of Heaven.

Additionally, the Catholic Church does not teach that the doctrine of Mary as the mother of
God means that Jesus somehow obtains His divinity from her, or that she pre-existed
Jesus. Jesus is God the creator Mary is the creature the created.

The apologist must ensure that the non-Catholic understands what the Church means by
mother of God before attempting to defend it.

The importance of the dogma

Many non-Catholics ask What is so special about the fact that Mary is the mother of God,
and why do you make such a big deal out of it? The implication is that it might very well be
true but that it doesn't really matter one way or another.

It is essential that Mary is honored in a special way simply because no-one else has ever
been sinless and borne God in her womb! Additionally, as a saint in Heaven who is very close
to her Son, Mary is constantly pointing us to her Son. If we misunderstand or deny her
significance as the mother of God, we may succumb to misunderstandings about Jesus or
even bring up old heresies. Archbishop Fulton Sheen sums this up very well when he writes;

It will be discovered that so called Christians who think they believe in the Divinity of
Christ but do not believe in Mary as the mother of God fall generally into four ancient
heresies. They are Adoptionists, who believe that Christ was a mere man but after birth was
adopted by God as His Son. Or they are Nestorians, who held that Mary gave birth to a man
who had a close union with Divinity. Or they are Eutychians, who denied the human nature of
Christ and hence made Mary merely an instrument in a theophany. Or they are Docetists,
holding that Christ's nature was only a phantom or an appearance. Those who are offended at
reverence paid Mary, if they will analyze their thoughts, will discover that they are holding a
Docetist or some similar ancient error. Even if they profess the Divinity of Christ in His
earthly existence, such people shrink from affirming that His human nature is glorified with
Him at the right hand of the Father, where He makes intercession for us. As some no longer
think Christ as God, so some no longer think of Christ as a glorified Man. If He is no longer
Man, the relation of Mary to Him extends beyond Bethlehem and Calvary even to His
Mystical Body the Church. No one, therefore, who thinks logically about Christ can
understand such a question as: 'Why do you speak so often of His Mother?' (The World's
First Love)

Such arguments are very clear and hard to refute if Mary is not the mother of God, then
who is Jesus? Jesus is both true God and true man. He was a man like us in all things but
sin. If Jesus was not human, then did He really die on the cross for our sins? And if He did
not die, was He resurrected? And if He was not resurrected, what hope to we have of
the resurrection of the body, the forgiveness of sins or anything?

A solid logical argument

Many non-Catholic Christians claim that Mary was the mother of Jesus' humanity, but not his
divinity. She was the mother of His human nature, not His divine nature. This sounds very
reasonable after all, how could a human woman even a sinless one like Mary provide a
divine nature? But this is not what the Catholic Church teaches. The Church teaches that
Mary was Jesus' mother, not the source of His divine nature.

The logical argument runs as follows; Mary is Jesus mother, and Jesus is God, so therefore,
Mary is the mother of God. Mothers give birth to persons not natures. Jesus is a person
who has two natures, not merely two natures "glued together". Mary was not the source of
Jesus' divinity, but she did carry it in her womb as is shown by the typology of the Ark of
the Covenant and she gave birth to Him and is, therefore, His mother.

Scriptural support

It is true that the phrase mother of God never appears in the Bible the Catholic apologist
should take pains to point out that sola scriptura is a false doctrine but the teaching is
clearly there. The fact thatJesus is divine is very clear from Scripture, and it is very clear that
Mary is Jesus' mother. The above logical argument should be enough to show that Mary is the
mother of God.

However, this teaching is explicitly confirmed in Luke 1:43 Elizabeth calls Mary the
mother of my Lord. The phrase my Lord clearly refers to God it does not simply mean
that Jesus is important or a nobleman! Anyone who denies the fact that Mary is the mother of
God is really denying Jesus' divinity, based on this passage of Scripture.

Protestant fears

Perhaps the most significant obstacle to convincing non-Catholic Christians to accept the
truth of Mary as the mother of God is misunderstandings about what this means. They fear
that it elevates her to the level of her Son. The apologist should assure them that, despite
being the mother of God and worthy of special honor and love, Mary is yet a creature given
the great gift of being filled with grace so as to be made worthy to bear the Son of God in her
womb. Catholics should always seek to make it crystal clear that Jesus is fully God and fully
man and worthy of worship, while His Mother is fully human and while worthy of devotion
and praise should never be worshiped.

Perpetually Virgin (CCC 496-507, 510) Church Fathers

What does this mean?

The perpetual virginity of Mary is one of the four Marian Dogmas. It is the teaching that
Mary was a virgin, ante partum, in partu, et post partum, or before birth, during birth, and
after the birth of Christ. Mary conceived Jesus, by the power of the Holy Spirit without
losing her virginity. The miraculous birth of Jesus, some theologians say, was like light
piercing glass, for He did not diminish His mother's virginal integrity but sanctified it
(Vatican II, Lumen Gentium, no. 57)

In essence, the Catholic Church teaches that Mary the mother of God never had sex and had
no children other than Jesus Christ.

Why is this important?

The importance of Mary's perpetual virginity is discussed in the relevant sections of the
Catechism of the Catholic Church. But, in brief, Mary is the spouse of the Holy Spirit
(remember that Jesus is conceived by the power of the Holy Spirit) and so for her to have sex
with anyone else would have been adultery or fornication. Her virginity is a symbol of her
purity and undefilement, and ties into the dogma of the Immaculate Conception and also
the typology of the Ark of the Covenant.

Many Christians do not believe that Mary is ever-virgin. They feel that this would downgrade
sex in marriage. But in reality, Marys virginity was part of her unique role in the salvation of
the world. Mary was spiritually perfect, and her body was to reflect this perfection. God
miraculously preserved her virginity when she gave birth to Christ to keep her pure and
undefiled.

Problematic scriptural verses

In Matthew 1:24-25 it is said that and he knew her not until she had brought forth her
firstborn son; and he called his name Jesus (emphasis added). The first thing implied is that
while Joseph didnt have relations with Mary until Jesus was born, he did have
them after this. This seems to make sense to many people.

But the use of the word until doesnt necessarily mean that after this time there will be a
change. This is shown in other verses of the Bible, for example I Corinthians 15:25 which
reads that Christ must reign until he has put all his enemies under his feet (emphasis
added). This doesnt mean that after the enemy is under His feet (i.e. He is victorious) His
reign will end; He will reign forever. Other examples of this use of the word until
are Matthew 28:20, I Timothy 4:13 and Luke 1:80. The use of the word until simply speaks
about what happened up to that point in time it says nothing about what happened
afterwards.

The second conclusion drawn from this verse (Matthew 1:24-25) by many protestants is that
the words her firstborn son imply that there was a second son (and maybe a third, or
fourth). But this is not the case - the term Firstborn is a legal term used to indicate rank and
privilege of that son, regardless of the number of sons. It would better be translated as
supreme heir. An example of this use of the word is found in Exodus
13:2, 34:20 and Numbers 3:12.

In any case, the fact that there is a first does not mean that there has to be a second John F
Kennedy was the first Catholic President of the United States; the fact that there has been no
second Catholic President to date (2007) does not take away from his status as first!

Another verse which is misunderstood by non-Catholics is Matthew 13:55. This verse, along
with a number of others, mentions brothers of Jesus. Many non-Catholics feel this casts
doubt upon the notion of perpetual virginity.

The word brothers, even in English, can have a number of meanings. A number of people
use the term brother to mean close friend. Some people will call those with whom they
have a very close relationship such as in a gang, political organization or the military -
brother. This is not confined to modern English, but is common in many languages. In
addition, the Greek and Aramaic languages (which are the languages the New Testament is
written in and were spoken by Jesus and His disciples, respectively) do not distinguish
between full-brother, half-brother, step-brother or even cousin or other close relative. There
was, in fact, no word for cousin the only way to express this was in a roundabout way such
as the son of my father's brother. In short, the word for brother has a wide range of
meanings so it is by no means certain that these verses mean that these people were half-
brothers of Jesus (remember; they could not be full brothers as no-one but Jesus is the Son of
God!)

Additionally, the verses provided below show that it was unlikely that Mary had other
children the people who were Jesus' brothers act as if they are older than Him. They cannot
be Mary's children in this case Jesus was her firstborn son.

Scriptural support for the doctrine

Most mainstream Christian sects believe that Mary was a virgin when she bore Jesus this is
supported by Luke 1:34 which makes it explicitly clear that she had not had sex. But this is as
far as many of them go they do not realize that there are verses which support the notion of
perpetual virginity.

In Luke 2:41-51 it is relatively obvious that Jesus is the only son of Mary no other children
are mentioned in this passage. He is twelve years old is it reasonable to assume that Jesus
was the elder by a whole twelve years? It is true that an absence of evidence is not evidence
of absence, but this is a key scriptural passage.

Another key passage is John 19:26-27 - Jesus is hanging on the cross and He entrusts the care
of His Mother to John, who is not a sibling of Christ. If Jesus had siblings He would have
entrusted Mary into their care; especially in light of Matthew 15 where Jesus condemns the
Pharisees for allowing children to avoid the duty of caring for their parents. If Jesus had
siblings, there is no doubt He would have entrusted His mother to their care.

In John 7:3-4 and Mark 3:21 we see those who are called Jesus' brothers (which is best
understood as family members, friends or close relations) are treating Him with scorn. In the
society of the Middle East at this time it would be unthinkable for younger siblings to act like
this to their elder brother it would be extremely disrespectful. So, it is more likely that these
people are in fact older members of the family who think that they need to rein in this crazy
younger cousin with all His wild ideas!

A traditional Catholic perspective

Many Protestants will say that all of these explanations are all well and good, but they do not
provide solid proof. And this is true nowhere in the Bible does it explicitly say Mary was
perpetually virgin. But the doctrine of sola scriptura is a false one, and the Catholic
apologist should always be ready to point this out!

One of the traditional Catholic perspectives (although by no means the only one, and it is not
official Catholic teaching but it does cover all the facts and explains a great deal) is as
follows.

While Mary was young her life was devoted to the service of the Lord. Instead of a normal
life of raising a family she was vowed to a life of perpetual virginity. As a consecrated virgin
of the Lord it was necessary to have a guardian to protect her vow of virginity. Joseph was a
widower chosen to be her spouse. He was much older then her and he had sons from his
previous marriage. Joseph and Mary's marriage was not a marriage designed to beget
children, but rather one of protection for the young virgin Mary.

This account is found in the Protoevangelium of James, which is an ancient document dating
back to the first century AD. It was never part of the Bible, but it was read aloud in Churches
and was quoted by the Church Fathers. The document is not deemed to be inspired and it
certainly does not have the same level of importance as the Bible itself, but that does not
mean that it cannot be broadly accurate.

This story explains a great deal it explains the brothers of the Lord (they were step-
brothers of Jesus, and older than Him). It also answers the question why Joseph is not
mentioned during Christ's ministry as a man much older than Mary he was probably dead.

Of course, this version of events is not official Church teaching but it does explain all the
points and is in accord with the Catholic view. It makes perfect sense without having to resort
to misunderstandings of first-century Jewish customs and language.

Young woman or virgin?

A number of people will raise a question regarding one of the Messianic prophecies namely
the one in Isaiah 7:14 and Matthew 1:18-25 and Luke 1:26-35. A number of people maintain
that the word which reads virgin in Isaiah should be translated young woman rather than
virgin.
This is an example of the differences between the Greek Seputagint and the Hebrew texts of
the Old Testament; the Greek reads virgin while the Hebrew reads young woman. A
number of people attempt to cast doubt on the authenticity of the virgin birth based on this.

Such attempts are ludicrous the Hebrew word can be translated as either virgin or young
woman for a start. Secondly, and perhaps most importantly, it is actually irrelevant which
translation is made. The prophecy speaks of a certain characteristic of the mother of the
Messiah; she will either be a virgin, or she will be young. In point of fact, Mary was both a
young woman and a virgin. No matter which translation is taken then the prophecy is true it
is just that the Greek prophecy is a little more impressive!

The Gospels which record the historical facts of Jesus' life make it very clear that Mary
was a virgin. Even if this is not counted as a prophetic fulfillment, there are plenty of
other prophecies which prove that Jesus was the Messiah, and Mary's perpetual virginity is
not under threat.

Immaculate Conception (CCC 490-493, 508) Church Fathers

What does this mean?

There is a great deal of confusion about what this dogma actually means a number of
people (especially in the secular media) confuse the teaching of the Immaculate Conception
with the virgin birth of Jesus Christ. But the dogma of Immaculate Conception has nothing
directly to do with Jesus. Of course, Jesus was also immaculately conceived, but this is such
a fundamental truth that the Church has never been forced to proclaim it in the face of denial.
Very few Christians have ever suggested that Jesus sinned (a prominent example is Martin
Luther, but he said this while drunk and so he might not have really meant it.)

What does the dogma mean? The best way to explain it is to quote the words of the dogma
itself - on December 8, 1854, Pope Pius IX infallibly defined the dogma of the Immaculate
Conception saying, The Most Holy Virgin Mary was, in the first moment of her conception,
by a unique gift of grace and privilege of Almighty God and in view of the merits of Jesus
Christ the Redeemer of mankind, preserved free from all stain of original sin. Simply stated,
the Immaculate Conception is Marys conception without original sin, Immaculate meaning
clean and pure without blemish. Mary from the moment she was conceived was without the
consequences of original sin. She had sanctifying grace, and an uncorrupt nature. The Church
also holds that Mary was never touched by personal sin (i.e. she never committed a sin in her
life).

Although it is always important to make sure that the non-Catholic understands what the
Catholic Church actually teaches about a particular doctrine, this is sometimes done in the
hope that the Protestant will actually find that he agrees with the teaching just not under
that name! In this case, however, the Protestant's objections will likely only increase when he
learns the truth of the Catholic teaching!

Scriptural objections

Although it may seem strange to begin with answering the objections rather than offering
evidence, this is how the conversation will inevitably go Protestants generally react so
badly to this Marian dogma that Catholics must either go on the defensive or the non-
Catholic won't allow the conversation to proceed!

The most popular verse which allegedly refutes this dogma is Romans 3:23 which reads all
have sinned In this verse, Paul was speaking of personal sin, which is committed by
people, not original sin that is inherited. Protestants argue that this clearly shows that all
have committed sins and that must include Mary!

The answer is that Paul is not referring to an absolute all because there are some obvious
exceptions; Jesus, Adam and Eve before the fall, children before the age of reason and, of
course, Mary! Paul is simply using hyperbole to show that sin is prevalent among humanity.

Another verse often cited by Protestants is Luke 1:47. In this verse Mary says my spirit
rejoices in God my savior! Why, the Protestants ask, does Mary need a savior if she is
sinless? The answer is very simple how do they think she is conceived immaculately and
preserved from sin without the intervention of a savior? Is this something which a person can
do of his or her own accord? Of course not!

It may help to use an analogy to explain this teaching. A man falls into a muddy pit and
someone pulls him out. Now the man is saved from the pit but still has the mud and dirt on
him as a result of falling into it. A woman is about to fall into the same pit, but at the moment
she is to fall, someone stops her and she is saved from the pit as well, but in a better way. She
avoids the stain of the mud. In the same wayMary received Christs redeeming grace at the
moment of her conception, in order to be worthy to carry the Son of God. So yes, Mary was
indeed saved and by the same sacrifice of Christ on the cross, simply applied at a different
point in time. And she more then any other human has reason to call God her savior.

When answering these objections it is very important to explain that the Catholic Church
does not teach that Mary is God or anything of the sort, she did not save herself her
sinlessness is a direct result of her Son's saving action on the cross. Her salvation is from the
same source as ours and she has even more reason to call Jesus her savior because she has
been saved in a better way. She owes Jesus even more than we do if that is possible!

Scriptural support

Many Protestants will claim that it never says Mary was sinless in Scripture! This is
perfectly true but the doctrine of sola scriptura is a false one. Things do not need to be
contained in Scripture to be true. There is, however, a lot of non-explicit Scriptural support
for Mary's Immaculate Conception.

The first evidence in Scripture of Marys sinlessness is found in Genesis 3:15 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. God is speaking to Satan after Adam and Eve gave in
to his temptation. He speaks of an enmity between womans offspring and his. All Christians
know and accept that Jesus is this offspring. The enmity between Jesus and Satan is complete
and total opposition, because of Jesus never being entangled by sin, the same must be true for
the enmity between woman and the serpent. So for Mary to fit into the typology of the New
Eve, she must be sinless and free from original sin and its effects.
Another type which helps prove and understand the Immaculate Conception is Mary as the
new Ark of the Covenant. In order for Mary to carry God in her womb, like the Ark the
Hebrews used to carry the tablet of the Ten Commandments, she would have to be sinless and
pure. This Ark was the holiest object in the Old Testament. God gave careful and precise
instructions on how to make the Ark. It was to be kept free from all impurity and profanation.
The Ark carried the written Word of God, and for Mary to be worthy to be the Ark carrying
the living Word of God, it would be fitting for God to have her saved without the stain of
original sin.

More evidence of her sinlessness and Immaculate Conception is found when the angel
Gabriel appears to Mary. In Luke 1:28 Gabriel says to Mary, Hail, full of grace. In order for
an angel of the Lord to use the title full of grace to address Mary, she cannot have been
touched by any sin, including original sin. Many recent more Protestant translations of the
Bible do not use the words full of grace - rather it is translated as highly favored daughter
or something similar. It is true that Mary was highly favored by the Lord, but the Greek word
used is Kecharitomene, which is a form of charitoo, meaning, to fill or endow with grace.
Used in this form it indicates that Mary was filled with grace in the past, not just as a result of
the angels visit.

Argument from typology & the Church Fathers

Typology has been touched on above, and is of great importance. The various examples
of Marian typology the New Eve, the Queen Mother and the Ark of the Covenant are all
of great importance when engaging in Marian apologetics. Additionally, the Church
Fathers have written extensively on the subject of Mary's sinlessness.

Argument from love and logic

It is not, in truth, essential that Mary was sinless God could have had Jesus be borne in the
womb of a woman who was sinful and imperfect. But God certainly could have made Mary
sinless and protected her from all stain of sin. God chose Mary to be the mother of His Son;
He loved her enough to ask that of her. If she were sinless it would enable her to make the
same free choice that Eve did.

If God loved Mary so much, would He not do this for her if He could? Would not any son do
this for his mother if he could? As Jesus is Mary's son, it is only reasonable to assume
especially in light of all the Scriptural and other evidence that Mary was immaculately
conceived.
Assumed into Heaven (CCC 966, 974) Church Fathers

What is the teaching?

The Assumption of Mary is the teaching that the Blessed Mother was taken up, body and
soul, into Heaven after her time here on earth. Her body was not subjected to any corruption
or decay. The Church has not defined whether Mary actually died before she was assumed,
but the tradition of the Church is that she did. This Marian dogma is connected to the other
three Marian dogmas, especially the Motherhood of God and Immaculate Conception.

As she is the Mother of God, Jesus would have honored His mother more then any other son
could. It would make sense that God would have preserved the body of Mary from any
corruption and glorify her body before the general resurrection at the end of time.

The Immaculate Conception of Mary made her the Enmity or total opposition to Satan.
According to Saint Paul Satans hold on humanity is twofold, sin and death, and because of
the Blessed Mothers share in the victory over Satan, she was preserved from both sin, in
her Immaculate Conception, and death, in her Bodily Assumption.

It is very important to make it clear that the teaching of the assumption is not the same as the
teaching of the ascension of Christ; Christ ascended under His own power, while Mary
was taken to Heaven by the power of God. Mary did not go into Heaven through her own will
she was assumed into Heaven by God.

It doesn't say that in the Bible!

Many Protestants strongly oppose the idea that Mary was assumed into Heaven because it
does not explicitly say so in the Bible. This is true but it is also true that sola scriptura is a
false doctrine. Pointing this out is an essential part of defending all Marian dogmas, and
particularly this one.

Scriptural support for the doctrine

Although there is no explicit reference to the assumption found in the Bible, there are many
verses which suggest this. In I Corinthians 15 Saint Paul teaches the resurrection of the body.
Protestants believe that this passage contradicts the teaching of Mary's assumption body and
soul into Heaven before everyone else. But there is precedent in the Bible for bodily
assumption prior to the resurrection of the deadand the end times.

The explicit teaching exists with regard to prophets in the Old Testament. Elijah in II Kings
2:11 is taken up into Heaven, and Enoch in Genesis 5:24 was also assumed to heaven. It is
therefore perfectly possible for someone to be assumed into Heaven bodily. The Protestant
objection relies on a sola scriptura vision of Christianity (i.e. that because it does not say in
the Bible that it happened it means it didn't happen) and also an either / or view (i.e. that
because Paul teaches the resurrection of the body at the end of time there can be no-one with
bodies in Heaven now).

There is also indirect Scriptural support for the assumption of people into Heaven. When
Jesus died it says in Matthew 27:52-53 that the graves were opened: and many bodies of the
saints that had slept arose. And coming out of the tombs after His resurrection, came into the
holy city and appeared to many. This is a puzzling verse are we really to believe that the
Bible is teaching that saints were coming out of the ground like zombies, or simply coming
back to normal, bodily life? Such an event would have been documented, but there is
absolutely no record of such a thing happening. The early Church Fathers taught that these
saints bodies were resurrected to join their souls in Heaven they were assumed into
Heaven.

Typology and Revelation

When reading the Bible in a typographic manner it is clear that Mary is the New
Testament Ark of the Covenant. The Old Testament Ark was the bearer of the Written Word
of God, and was kept free from all defect, profanation, and corruption. In the New
Testament, Mary is the new Ark and is the bearer of the Living Word of God. In the same
way as God kept Marys virginity intact, He also kept her body intact after death.

In Revelation 12:1 it is clear that Mary is in Heaven as the Ark of the Covenant is it not
fitting that Mary would be assumed bodily into Heaven in this case? It is her physicality
which was the new Ark of the Covenant it was her body which bore Jesus Christ. Would
God the Father allow the body from which His Son took His flesh the flesh which hung on
the cross and saved us all and the flesh which we eat in the Eucharist simply rot and decay?
Or would He rather take this flesh into Heaven to be with Him for eternity, enthroned as
the Queen of Heaven?

As can clearly be seen, the various examples of Marian typology and dogmas all link together
the dogma of the Immaculate Conception is very much connected to the Assumption, and
the two cannot really be considered apart from each other.

Negative historical proof

Although absence of evidence is not evidence of absence, this is an important argument

for Marian apologetics. From the very early days of the Church saints were revered and
honored and their relics were venerated. Many churches and cities claimed to be the resting
place of saints and the holders of their relics. Rome for instance, holds the bodies of Saints
Peter and Paul. Some saints were so highly venerated that there were actually two or more
places who claimed to hold their physical remains!

But while there are two places which claim to be place where Mary was assumed into Heaven
(Jerusalem and Ephesus) nowhere claimed to have her bones. As can clearly be seen by
reading the Church Fathers and the Bible, Mary was a very important figure in the early
Church. It would be entirely likely that her relics would be venerated. But they are not
nowhere claims to have the physical remains of the Mother of God! Other saints Peter,
Paul, Andrew, James and John all have relics, but Mary does not. There has to be a very
good reason for this the one which the Catholic Church teaches is that there were no relics
to be found, as she was assumed bodily into Heaven.

Specific Examples of Typology Queen Mother

Many Protestants object to the fact that Mary is called The Queen of Heaven, thinking that
this is somehow un-Biblical. But this is not the case, as a study of typology clearly shows.

Jesus Christ Himself was understood by using types He was seen as the new Adam (the
new man who would undo the error of the original Adam), the new Moses (the new giver of
the Law) and the new David (the new and eternal king). This notion of Jewish kingship was a
type of Jesus Christ and His whole relationship with the world.

It would be unthinkable, therefore, to the Jewish mindset to suggest that Jesus could be the
king without having a queen. However, the queen of Judah was not the wife of the king the
position of queen was held by his mother. This position was known (unsurprisingly) as the
Queen Mother, and she exercised great power in the kingdom and enjoyed widespread
respect, honor and authority. This is most clearly shown in I Kings 2:19-20.

Although this was Solomon doing this, what the second of the Davidic line did established a
precedent and royal tradition that lasted as long as the reign of the kings of Judah nearly
400 years! The Queen Mother served as the king's advisor, confidant and supporter. The
position was not merely a title of courtesy it was an official office from which she had to be
deposed in order to be removed (I Kings 15:13).

The references in Revelation 11 and 12 to the Ark of the Covenant (Mary) are also relevant to
the type of the Queen Mother. The notion of the new Davidic king not having His Queen
Mother enthroned with Him would be impossible for the Jewish mind to accept.

When the Holy Spirit inspired the Jews to begin the custom of enthroning the Queen Mother,
He did so in full-knowledge that Mary would be assumed into Heaven and afterwards
enthroned as queen (that is, Queen Mother). We see that she is crowned a clear sign of her
royal position in Revelation 12:1. It was for these reasons that the Holy Spirit inspired the
creation of the office of Queen Mother; so that the Jews would understand the role that Mary
had to play as the Queen Mother of the Messianic King.
Specific Examples of Typology The Ark of the Covenant

The earliest Christians (including those who wrote Sacred Scripture) understood that the Ark
of the Covenant was a type of Mary. The relevant passages of Scripture which demonstrate
the purity of the Ark of the Covenant are Exodus 26:33 and 40:20. In II Samuel 6:6-7 God
strikes an impure man dead because he has the temerity to touch the Ark of the Covenant.
In Exodus chapter 25 clear, detailed and very precise instructions are given for how the Ark is
to be made this is clearly the most holy and revered man-made object in the religion, as it
holds the tablets of the covenant between God and Man. Naturally, the covenant itself with
God was held to be higher than a mere object but a covenant cannot be seen, while an
object can. The covenant was made by God, and the Ark was made by human hands. Yet it
was still a wonderful object of great veneration, excessive purity and great importance.

Early Christians were clear in identifying Mary as the New Ark or the Ark as a type of
Mary. Saint Ambrose writes that The Ark contained the Tablets of the Law; Mary contained
in her womb the heir of the Testament [Jesus Christ]. The Ark bore the Law; Mary bore the
Gospel [literally good news]. The Ark made the voice of God heard; Mary gave us the very
Word of God. The Ark shone forth with the purest gold; Mary shone forth both inwardly and
outwardly with the splendor of her virginity. The gold which adorned the Ark came from the
interior of the earth; the gold with which Mary shone forth came from the mines of Heaven.

In addition, the Scriptures are very clear that the Ark is a type of Mary. In addition to the very
clear similarities between them (the Ark carries the tablets of the covenant, Mary carries the
flesh of the new covenant; the Ark was the highest created object, Mary is
the highest creature and so forth) there are a number of additional points in Scripture which
bear closer examination.

In Luke, we read that Mary went to stay with her cousin for three months in the hill country
(Luke 1:56) this parallels the Ark staying for three months in the hill country. Elizabeth
greets Mary with How is it that the mother of my Lord should come to me? (Luke 1:43) -
words which parallel those used by David when the Ark was brought to him. This clearly
shows that Luke wished us to see the Ark as being atype of Mary.

In addition, there is an explicit reference to Mary being the Ark of the Covenant in
Revelation. At the very end of chapter 11 we read that the Ark of the Covenant has been
revealed. Immediately following that (at the beginning of chapter 12) it would be reasonable
to assume that the Ark would be described or referred to again. The very next verse tells us of
the woman clothed with the sun. That woman is clearly Mary she is pregnant with a boy-
child who will rule the nations and whom Satan attempts to destroy. Either we are to believe
that Saint John just mentioned the Ark of the Covenant in his vision and did nothing more, or
that Saint John believed that Mary was the true Ark of the Covenant.

Solomon, son of David, built a Temple housing the Ark of the Covenant. Jesus, son of David
(and the new Davidic king) builds a Temple in Heaven containing the new Ark of the
Covenant His mother. (This also relates to the typology of the Queen Mother).

As Mary was given into the care of Saint John in John 19:26-27 it is reasonable to assume
that Saint John would understand Mary's role very well. The fact that he (and Saint Luke,
who according to tradition spoke with the Virgin Mary on several occasions) both clearly
represent the Ark as a type of Mary shows that this sort of typology is accurate.

The purity of the Ark of the Covenant (and hence Mary) has particular relevance to the
dogmas of Perpetual Virginity and Assumption into Heaven, although it is relevant for all
four Marian dogmas.

Specific Examples of Typology the New Adam & the New Eve

It is made explicitly clear that Adam is a type of Christ in the New Testament (Romans 5:14, I
Corinthians 15:45). But this is not the single example of connection between the events of
Genesis and the events of the Gospels. There are many parallels between the two events
which are best understood by using typology.

A number of Church Fathers including Saint Justin and Saint Irenaeus viewed Genesis as
describing two distinct groups of people. There is a group who is responsible for the Fall (the
Serpent [Satan] who brings the knowledge and temptation to Adam and Eve) and
the prophesied group who will bring redemption. In Genesis 3:15 God's words make the
coming group very clear it includes the man who will crush the serpent's head. This man is
referred to as the offspring of the woman.

If the serpent is Satan, when does this crushing of his head occur? Clearly, it occurs at
Calvary where Jesus Christ was crucified and redeemed humanity by His blood. Satan
struck at His heel (a small, minor wound) while Jesus crushed his head showing Jesus'
victory over sin, death and Satan's influence on the world. It is significant that all four
Gospels record that the site of the crucifixion means place of the skull.

It is therefore clear that Jesus is the new Adam (and that the angel Gabriel is the counterpart
to the tempter Satan), but what of the new Eve? Is there is a counterpart to her? A reading of
the Bible shows that the new Eve is clearly Mary. While it was Eve's yes to Satan (and
no to God) that began the Fall, it was Mary's yes to God at the Annunciation that began
the Redemption. Once this rich typology is admitted, many of the Marian doctrines become
very clear and necessary. It is essential that Mary is Immaculately Conceived because that
means that she is without personal sin and without original sin she is in exactly the same
state as Eve was when she made her choice! How could the choice to help with the
redemption of humanity be fairly made unless the woman making it was in the same position
as the woman who chose to help with the fall of humanity?

Jesus regularly describes Mary as woman - this does not mean that He seeks to marginalize
her, as some non-Catholics assert, but rather that he seeks to make it clear that other women
are types of Mary and that she is the cosmic woman of Revelation 12.
One of the most interesting aspects of the Marian typology is that the Vulgate translation of
the Bible made by Saint Jerome from the Hebrew texts rather than the Greek Septuagint
(although, of course,including the books of the Septuagint canon) refers not to the fact that
he will crush your head but rather that she will crush your head. This, together with other
rich typology, shows that together Jesus and Mary crush Satan's head.

Remember that Mary is present with Jesus throughout His passion and death she is present
at the foot of the cross where Satan's head is crushed. Additionally, we read about many
women in the Bible who are types of Mary these are women who are referred to as being
blessed above all women or among women (echoing the salutation of Elizabeth in Luke
1:42). These women also crush or destroy the head of their enemies both literally (striking
at the skulls of men) but also figuratively (by killing the head of an army or kingdom).

Jael crushes the head of General Sisera of the Canaanites in Judges 4:17-22. In Judges
5:24 she we read the words Most blessed of women by Jael. Later on in Judges 9:50-55 we
read about the killing of King Abimelech when his head is crushed by a millstone dropped by
a woman. In the Deuterocanonical Book of Judith the heroine Judith saves Israel by
beheading the General Holofernes with his own sword. Her victory is celebrated in Judith
13:18 with the words you are blessed by the Most High God above all women on earth; . . .
to strike the head of the leader of our enemies.

(Additionally there are types of Christ who also strike at the head of their enemies. King
David is shown as defeating Goliath by shattering his skull with a stone and decapitating him
with his own sword this connects to the typology of Jesus as the new David).

Specific Examples of Typology New David

God anointed David to be king of Israel, and it is made very clear in the Scriptures that Jesus
is the new Davidic king; the Messianic king. When Jesus' lineage is given in both Luke (3:23-
38) and Matthew (1:2-16) it is made explicit that He is (through His adoptive father Joseph)
of the line of David. Elsewhere in the Gospels (Luke 1:27, 2:4) this connection is made plain.

But Jesus is not just one of David's descendants - Luke 1:32 tells us that the Lord God will
give Him the throne of His father David. In Revelation 12:5 Jesus (the son of the woman
clothed with the sun) is identified as one who will rule all nations. Just as Solomon ruled
over other kings (II Chronicles 9:23-26) Jesus rules all nations and is the King of kings and
Lord of lords (Revelation 19:16).

The fact that the Old Testament Davidic line is a type of Christ is no surprise Jesus is God,
who is the supreme king of both Heaven and Earth. However, the typology of Jesus Christ as
the new David is of particular relevance when defending two particularly Catholic doctrines.

Firstly, the new Messianic king would treat His mother with at least as much honor as
Solomon and all the other Davidic kings for 400 years treated their mothers. This is the
typology of the Queen Mother which is exceptionally relevant to defending Marian doctrines.

Secondly, Christ as the new David means that He requires a Prime Minister this is the
typology of the keys, of binding and loosing, as is relevant to the primacy of the pope.
The typology of Christ as the new David is extremely interesting from a theological
perspective, but its impact on apologetics is not great. However, every single Catholic
apologist should be prepared to explain it as it supports two other pieces of typology which
are vital to two of the most significant (and misunderstood) Catholic doctrines; Mary and the
pope.

Catechism of the Catholic Church

Paragraphs 484-511, 963-975

I. CONCEIVED BY THE POWER OF THE HOLY SPIRIT. . .

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". 120The 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

II. . . .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.

Mary's predestination

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.129 Against 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".133 In 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".136The 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

Mary's virginity

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

IN BRIEF
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.

Paragraph 6. Mary - Mother of Christ, Mother of the Church

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." 502 "Mary,
Mother of Christ, Mother of the Church."503

I. MARY'S MOTHERHOOD WITH REGARD TO THE CHURCH

Wholly united with her Son . . .

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"; 504 it is made manifest above all
at the hour of his Passion:

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."505

965 After her Son's Ascension, Mary "aided the beginnings of the Church by her
prayers."506 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."507

. . . 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." 508 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.509

. . . she is our Mother in the order of grace

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 "exemplary realization" (typus)510 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."511

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 fulfillment 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."512

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." 513 "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."514

* II. DEVOTION TO THE BLESSED VIRGIN

971 "All generations will call me blessed": "The Church's devotion to the Blessed Virgin is
intrinsic to Christian worship."515 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." 516 The
liturgical feasts dedicated to the Mother of God and Marian prayer, such as the rosary, an
"epitome of the whole Gospel," express this devotion to the Virgin Mary.517
III. MARY - ESCHATOLOGICAL ICON OF THE CHURCH

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,"518 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.519

IN BRIEF

973 By pronouncing her "fiat" at the Annunciation and giving her consent to the Incarnation,
Mary was already collaborating with the whole work her Son was to accomplish. She is
mother wherever he is Savior and head of the Mystical Body.

974 The Most Blessed Virgin Mary, when the course of her earthly life was completed, was
taken up body and soul into the glory of heaven, where she already shares in the glory of her
Son's Resurrection, anticipating the resurrection of all members of his Body.

975 "We believe that the Holy Mother of God, the new Eve, Mother of the Church, continues
in heaven to exercise her maternal role on behalf of the members of Christ" (Paul VI, CPG
15).