Introduction

The Church has proclaimed many teachings about the Blessed Virgin Mary. They are often misunderstood. There are many reasons of misunderstanding, but the primary one is that the teachings themselves are often proclaimed by people without being taught with more than superficial understanding to them. It is one thing to know someone believes that the Blessed Virgin Mary is Ever-Virgin, Immaculately Conceived, The Queen of Heaven who was assumed into heaven, full of every-grace, deserving great honor and respect: it is another thing to understand all of these teachings and their sources. For all aspects of Mariology (teachings on the Blessed Virgin Mary), one thing is always center: Lord Jesus Christ, and His proper status. Mariology was originally undertaken in the Church to give due honor and respect to Christ, and it is always one of the chief motivations of Mariology. However, all dogmatic elements aside, the other aspect that must always be understood, before any undertaking is done to understand Mariology is that they are all statements on history. Mariology has the task, not of creating anything new, but to understand that which is true. As with many undertakings, the more time that one has to study, the deeper the insight and understanding can be had: not that anything new is discovered about the facts, as much as an understanding of why the facts have to be as they exist. Mariology has come into place to defend and understand a revealed truth. It sprung up in order to defend truth, and keep tradition and history firmly established for future generations. Tradition keeps hold of truth so that heresy will be prevented, and for the time when heresies form so as to be able to demonstrate what stand the Church has consistently held. If the Church has not provided for her members in this regard, and people come forward with teachings contrary to the truth, it would be much more difficult for the Church to defend that which is true. In history, there are no new teachings made: however, from time to time there is the need to the Church to strengthen its resources and understanding with deeper study, especially when the Church has been confronted with a new heresy. For example, Arius called Christ a creature, part of Creation but not God, while the Church held to the Divinity of Christ. At the time of that controversy, the Church had to make a strong, firm statement detailing the true faith, and so the Nicene Creed was established. The Nicene Creed was not a new teaching, but it did strengthen what was already taught, and in the process greater insights were brought forth by the Holy Spirit, helping the Church forevermore hold to these truths. And so it has been throughout the last twenty centuries, new teachings are left aside, and the faith of the Apostles has been strengthened with greater insights. Mariology is just one of many areas where this can be seen, but it is an area which is of great concern.

Before there is a survey of the many roles of Mary within the Church (and it is only a survey which I can at best hope to provide), I would first like to provide a small section on the honor and veneration given to both the Blessed Virgin Mary and the Saints. Like the dogmatic teachings on Mary, these often are confusing to people living within the modern world. However, it seems to be a greater problem for those within the modern world, for the modern world is one which gives little meaning to honor and respect of others. For many the only kind of devotion, honor, and respect one has, if any at all, is for God. Because they have lost other kinds of honor and devotion, other than this kind, the mind easily associates honor as being given only to God. This fallacy seems to be ingrained into many people, and it is one that must be broken down. For it is surely here that many people charge veneration to be idolatry. For now, I shall only provide a very brief and broad response to this, but one which has been used many times as an answer to these charges.

What is really needed is an understanding of terms. Veneration is honor given unto those deserving honor: kings, relatives, friends, heroes, and of course Saints and the Blessed Virgin Mary. This is not idolatry, but legitimate honor being given to others. In Scripture, there are many examples of this kind of activity. One prime example that can be brought forth is found in the book of Joshua. "And when Josue was in the field of the city of Jerhicho, he lifted up his eyes, and saw a man standing over against him, holding a drawn sword, and he went to him, and said: Art thou one of ours, or of our adversaries? And he answered: No: but I am prince of the host of the Lord, and now I am come. Josue fell on his face to the ground. And worshipping, he said: What saith my lord to his servant? Loose, saith he, thy shoes from off thy feet: for the place whereon thou standest is holy. And Josue did as was commanded him."[1] The "worshipping" which is demonstrated here is that of veneration: Joshua venerated the captain of the host of the Lord, an angel. Daniel it is said bowed down before the Archangel Michael, "And when he was speaking such words to me, I cast down my countenance to the ground, and held my peace."[2] Not only was such honor and veneration given unto angels, but often unto other men. An example of this is Genesis 23:12, "Abraham bowed down before the people of the land." The word veneration is the translation of the Greek word proskinesis which literally means "to bow down." Now, when such honor is already seen to be given unto men and unto Angels, it is easy to see how such honor is to be given unto the friends of God the Saints and to the Mother of God, the Virgin Mary. To those who would say, "But they are now dead," the answer is, God is a God of the Living: they are not dead, but alive with God. Honor given unto them is honor also being given unto God, for the person honoring them is honoring the servants of God and the gifts of God which is found within His servants (cf. 2Thes 1:10). King St. David wrote in the Psalms, "But thy friends, O God, have been greatly honored by me; their rules has been greatly strengthened."[3] In bringing honor and glory unto the friends of God, we show the same piety of St. David.

The other term which needs only a brief mention is from the Greek latreia, which is the adoration which only God deserves. While we venerate the Saints, we are not entering into the adoration which is only given unto God. If one does bring adoration unto the Saints, one would then enter into a wrong act, however, showing respect unto the Saints, and asking for their intercession is not doing this. If asking for the intercession of the Saints was the same as complete adoration, then people asking for prayers on their own behalf or for the behalf of others would also have entered into this adoration-- but that precisely is not the case.

While having only given a very brief examination of veneration, the main topic is not of veneration but all the theological and historical elements of Mary the Theotokos[4], and so instead of delving into any depth of the issue of veneration (and with veneration, the veneration of images), there is the need to press onward to the major task at hand. The reason why there is a brief statement on what veneration is, I hope is understandable: because such veneration is of course given unto Mary, and is often brought into question, and as such, is an aspect which needed to be addressed. I also hope, while what was said is indeed brief, it at least provides a sense of understanding to this subject.


Footnotes
[1] Josue [Joshua] 5:13-16
[2] Daniel 10:15
[3] Psalm 138:17 in the Septuagint
[4] Theotokos means "God-bearer" or Mother of God.


Theotokos: Mother of God

There is now a wealth of topics which need to be discussed, and the first is the status of Mary as the Mother of God. Because Jesus Christ is indeed God and Man, two natures joined into one person, Mary who is His mother must indeed be the Mother of God. Here one can see the connection of Mariology with Christology: for a true understanding of the role of the Blessed Virgin Mary in this area discusses the role of Christ. And so, when dealing with this topic of Mariology, it will be the Christological element which will be examined.

Who is Jesus Christ? St. John the Apostle tell us He was "The Word" who "made flesh, and dwelt among us." [1] St. John the Apostle also tells us in the beginning of I John, that, "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word of life: For the life was manifested; and we have seen and do bear witness, and declare unto you the life eternal, which was with the Father, and hath appeared to us: That which we have seen and have heard, we declare unto you, that you may also have fellowship with us, and our fellowship may be with the Father, and with his Son Jesus Christ."[2]St. John tells us that the Word (who was in the beginning and the light of the world) became flesh, and was seen by man. The same Word which was with God the Father is the same Word which took upon Himself the nature of man: the same person (or, hypostasis, the Greek term used), having united two natures without confusion. Jesus Christ in the flesh is not a different person than the Word which was begotten of the Father, but is the same person. There was no change in the divine nature of the Word, but in the act of assuming the flesh, that of the Incarnation, the Word became man and was born of the Blessed Virgin Mary. A virgin conceived and bore unto us a son, but not just any son, but the Son, who is God the Word. Jesus is called by St. Elizabeth, the mother of St. John the Baptist, blessed as the fruit of the womb of Mary. While the flesh is indeed said to be conceived by Mary (by the power of the Holy Spirit), the flesh can not be separated into a separate person from the Word of God, for by the Incarnation, the flesh (and our nature, the nature of man) was assumed into the person who is God the Word.

There are some who think they can deny that the Blessed Virgin Mary is the Mother of God by saying that she is not the Mother of God, but the mother of Jesus only. However, to say that, they must deny that the person who is known as Jesus is God the Word, but they would have to say that Jesus is merely part of creation itself. They would divide Christ into two Christs, one man, and one God, two separate persons. To give Jesus Christ worshipful adoration would then be, following their logic, giving adoration to the created and not the Creator. However, all of this talk would undermine what Scripture tells us of the person of Jesus Christ. For the Messiah in Isaiah 9:6 is declared to be God; He is called Emmanuel, God with us, by the angel who visited St. Joseph. St. Cyril of Alexandria thus said, "If anyone does not confess the the Word of God the Father was united by hypostasis to flesh and is one Christ with his own flesh, that is, the same both God and man together, let him be anathema"[3]. Denial that the one who is born of Mary is the one who is begotten of the Father is a denial that God became man.

The Incarnation itself demands that Christ is born, so that all aspects of life, from birth to death, can be sanctified by the union of the two natures into one hypostasis of God the Word. The Word suffered to become a servant for our sake, not that He lost His divine status, but that He assumed our nature. The Blessed Virgin Mary was chosen for this task, so that because of her salvation can be granted to man. A denial of her role as Mother of God, is a denial of the Incarnation, and leaves the Christian faith behind.

It is quite interesting that many deny the role of Mary as Mother of God trying to say that the role makes her predate God. They do not understand that the Blessed Virgin Mary gave birth to one person, who is both God and man. It is not that the divinity was created by her- far from that (for God the Son is begotten of the Father before all worlds, Light from Light, true God from true God, before all creation and all time-- the Word is eternally begotten). Instead, it is as the Tome of St. Leo states, "This birth in time in no way detracted from, and in no way added to, the divine and everlasting birth; but expended itself wholly in the work of restoring man, who had been deceived; so that it might both overcome death, and by its power 'destroy the devil who had the power of death'" [4].

Of the birth of Jesus Christ, Scripture tells us that it was remarkable in that, "Before she was in labour she brought forth; before her time came to be delivered, she brought forth a man child." [5] The birth itself was unique: the pains of labour were not associated with it. She gave birth before she had labour. Indeed, the birth has another miracle, that "... He who was conceived kept her who conceived still virgin, in the manner also He who was born preserved her virginity intact, only passing through her and keeping her closed"[6]. This is in line with the prophecy of Ezekiel. "The Lord said to me: This gate shall be shut; it shall not be opened, and no man shall pass through it: because the Lord the God of Israel hath entered in by it, and it shall be shut."[7] The gate is the Blessed Virgin Mary: this is the gate that only the Lord can enter through, and even through entering the gate remained shut. (This verse also explains the ever-virginity of the Mother of God, but more shall be shown in favor of the Ever-Virginity of the Mother of God soon). The Blessed Virgin Mary, as she carried within her womb the "bread of life,"[8] fulfills the type given by the Ark of the Covenant which held the manna given unto Israel while in their wanderings[9].

The curse of women given to Eve and all women after her, had not been given to the Blessed Virgin Mary in the birth of the Son of God. As the fall of man was restored in the Incarnation, the second Adam Jesus Christ, the Incarnation has given unto us the Second Eve, that of the Virgin Mary. "And thus, as the human race fell into bondage to death by means of a virgin, so it is rescued by a virgin; virginal disobedience having been balanced in the opposite scale by virginal obedience"[10]. Or, as St. Cyril of Jerusalem explained, "Through Eve yet virgin came death; through a virgin, or rather from a virgin, must the Life appear: that as the serpent beguiled the one, so to the other Gabriel might bring glad tidings" [11].


Footnotes
[1] John 1:14
[2] I John 1:1-3
[3] St. Cyril of Alexandria. Third Letter to Nestorius. Anathema 2.
[4] St. Leo the Great p.254
[5] Isaias [Isaiah] 66:7
[6] St. John of Damascus p.86
[7] Ezechiel 44:2
[8] John 6:35
[9] Hebrews 9:4
[10] St. Irenaeus 574
. [11] St. Cyril of Jerusalem p.75.


Ever Virginity of the Theotokos

The question of the perpetual virginity of Mary is one which is often raised in modern times. During the time of the Fathers, it is true, there were some who brought forth questions to this teaching of the Church, even though it is one founded both upon Scripture (Ezekiel 44:2) and one that is fully within the tradition of the Church. The Fathers did not deny giving an explanation of this teaching, instead they answered the most difficult questions that could be raised by Scripture itself to this teaching. However, it is first proper to show how strong this teaching is in the Tradition of the Church, by giving various quotes from the Fathers of the Church. In Letter LXIII of St. Amrbose, it is found, "Imitate her, holy mothers, who in her only dearly beloved Son set forth so great an example of maternal virtue; for neither have you sweeter children, nor did the Virgin seek the consolation of being able to bear another son." St. Augustine speaks of her thusly, "For as a virgin she conceived Him, as a virgin brought Him forth, and as a virgin she continued;" [1]. St. Jerome in a letter took upon himself to say, "A mother before she was wedded, she remained a virgin after bearing her son"[2]. In the works of Venerable John Cassian against Nestorius, Cassian wrote, "... He was for our sakes made man of the Holy Ghost and the ever-virgin Mary..."[3]. St. Maximus the Confessor wrote, "... in the case of the Virgin who bore Him, He made her a Mother in such a way that by conceiving Him the bonds of her virginity became even more indissoluble,"[4] which perhaps indicate a connection of the prophetic element of the ever-virginity of the Blessed Mother of God from Ezekiel because Christ is said to have made "the bond of virginity.... ...indissoluble" because of the prophetic elements of Ezekiel on the life of Mary. St. John of Damascus wrote of the Blessed Virgin Mary, "The ever-virgin One thus remains even after the birth still virgin, having never at any time up till death consorted with a man." [5]

The status that the Church has consistently described of the Mother of God as being ever virgin, has not been one without some questions. These questions are of two different categories: one of Scriptural evidence which seems to be contrary to the teaching, and the second is more aimed at the importance of holding this teaching. The first question consists of passages in the Scriptures which seem to indicate that Mary had other children. St. James the Just is called the "brother" of our Lord Jesus Christ; St. John the Apostle wrote that "...neither did his brethren believe in him."[6] Passages like this have often been brought forward as evidence against the teaching of the Church. To answer, it would be best first to address a different issue, which should shed some light on this subject. Our Lord Jesus Christ was conceived by the blessed Virgin Mary. Without any father, the generation is part of the miracle of the Incarnation, and established in prophecy. Yet, if one wanted to bring contention against this teaching, one would not have to go far into Scripture. At the Temple, Mary tells Jesus that "... thy father and I have sought thee sorrowing."[7] St. Joseph is called the father of our Lord Jesus Christ. However, this relation to our Lord was one of protection: protection of both the child and of His mother. To the world, St. Joseph was called the father of Jesus: in order to protect the honor and dignity of the blessed Virgin Mary (otherwise she could have been accused of sin for having a child out of wedlock); in order to help provide for Jesus and His mother; and in any other fashion that a father helps a wife and children. While some passages, such as the one provided, can be used to provide difficulty in the virgin birth of our Lord and Savior, in reality they provide no difficulty at all. It is in a similar fashion that we must view the question of the Lord having brothers and sisters. Ezekiel's prophecy had to be fulfilled. It is not uncommon for Scripture to indicate relationships of a large, extended family to be "brothers." It is in such light that these verses need to be understood. St. Augustine provides the following when discussing the verse of John 7:5: "The blood relations of the Virgin Mary used to be called the Lord's brethren. For it was of the usage of Scripture to call blood relations and all other kindred by the terms brethren, which is foreign to our speech, and not within our manner of speech. For who would call an uncle or a sister's son, 'brother'? Yet the Scripture calls relatives of this kind, 'brothers.' For Abraham and Lot are called brothers, while Abraham was Lot's uncle. Laban and Jacob are called brothers, while Laban was Jacob's uncle." [8] When Jesus was on the Cross, He gave charge to St. John the Apostle to protect His mother. If St. James (who is known as the Just) was the son of Mary, how could he be considered righteous (as the Church indicates of him[9]), if he would not even participate in the protection and sheltering of his own mother? Not only St. James who is called just, but if we are to understand that there were many brothers, Mary would have had many sons left to take care of her. Yet, our Lord entrusted His mother to the protection of St. John the Apostle. This seems to strike at the heart of a belief that Mary had other children, especially one who is called righteous!

As to the concern of the ever-Virginity of Mary the Mother of God, one must remember the need of the prophecy of Ezekiel to be fulfilled. If the Blessed Virgin Mary was not always a virgin, then the gate to which the Lord has entered did not remain shut. There is no other gate to which this can be understood: no other gate which would be unable for man to enter. The Blessed Virgin Mary is not seen as having ended her task at the birth of the Lord Jesus Christ, but the birth was only the end of the beginning. She had the task of being a mother for Christ, and a mother does more than give birth. After giving birth, she will always be the mother of God, and as such, her role is not one that ends. And as mother, she is able to be intercede on our behalf. An example of her intercession is found at the Wedding of Cana. After Mary had told Jesus that there was no more wine left, Jesus at first answered, "Woman, what is that to me and to thee? my hour is not yet come."[10] Our Lord asked Mary what concern there is for her, and then said that the hour was not yet. Jesus by doing this has indicated that Mary has a central role within His work, otherwise there would not have been any need for Jesus to ask, "what concern is there for thee." Yet, even for this, the intercession of Mary had Jesus change water into wine, which demonstrates the influence that the Ever-Virgin Mary has on her Son, our Lord. After the Resurrection and Ascension of the Lord, Mary continues to have a central place in the mission of Christ: to proclaim what has taken place within the world, as being the one who bore the Incarnation. She was there to help the writers of the Gospels understand what took place before the birth of the Lord (she was able to tell the writers of the annunciation). Having established that the Theotokos, Mary the Ever-Virgin continues to have a role within the framework of the early Church after the Ascension of the Lord (and she continues to have a central role within the Church of which more will be discussed later), what needs to be now indicated is how this is connected with the issue of her ever-virginity.

Virginity is recognized by St. Paul, by its nature, to be of purity and holiness. St. Paul makes it clear that, if one is able to remain a virgin, that it would be better for them then if they entered into marriage. "Therefore, both he that giveth his virgin in marriage, doeth well; and he that giveth her not, doth better."[11] Marriage has its own glory and rewards, but the mission and work of virginity is even greater. The Blessed Virgin Mary, as the one who became what the Ark of the Covenant was the prefigured type, the one who bears the living bread of life, like the Ark of the Covenant is considered a holy temple of the Lord. As such, being the living fulfillment of that type, the blessed Virgin Mary is also pure and holy, even up to the greatness of virginity. Also, since her work did not end after she gave birth to the Lord, but only began her work with that birth, what St. Paul says of the work of the virgin truly can be used to understand why the Blessed Virgin Mary remained a virgin, "And the unmarried woman and the virgin thinketh on the things of the Lord, that she may be holy both in body and in spirit...."[12] The holiness of the Blessed Virgin Mary was that she chose to remain pure and to be anxious of the affairs of the Lord (who has ever been as she, giving birth to Christ?). She remains ever-anxious in the service she does for the Lord, her Son. Mary had chosen the better of two acceptable routes, and in doing so, preserved the honor that the Lord established upon her, and also be the fulfillment of prophecy and the fulfillment of the type, which is found within the writings of Moses and the Prophets.

It must be remembered that the ever-virginity of the Blessed Mother of God was not something that developed as a newly-created idea within the Church, but found throughout the writings of the Church. At the time of the Annunciation, Mary said to Gabriel, "Behold the handmaid of the Lord; be it done to me according to thy word."[13] As such, the statement is not of a one time event, but an acceptance of her role for all eternity as the one who is to bear the creator of the world; such is she, the servant of the Lord: the one who is full of grace and the Mother of God. The special role that she has as mother both required great servitude and suffering, but also great honor and reward (the greatest of all creation!) Perfect servitude requires perfect conformity to the Lord's will: St. Paul tells us that those who follow the route of virginity does better than those who follow the honorable route of marriage. How can the one who has become the most perfect servant of the Lord be viewed as having anything less than perfect servitude? The Blessed Mother of God is the mother of our salvation, Jesus Christ, and is a mother to us spiritually. For if we are to become adopted brothers and sisters of the Lord, surely we shall share with our adopted brother a most loving mother. As a mother she leads us into the most perfect path through her virginity, just like her Son: both give an example of a life of purity, guiding us by their example. The role entrusted into her has been accomplished. Truly the faithful can look unto the Blessed Virgin Mary, and say that her words ring true, "My soul doth magnify the Lord."[14]


Footnotes
[1] St. Augustine. "Sermons on The New Testament Lessons" p.251-2.
[2] St. Jerome Letter XLVIII p.79
[3] St. John Cassian p.554
[4] St. Maximus the Confessor. "First Century of Varius Texts" p.166
[5] St. John of Damascus p.86
[6] John 7:5
[7] Luke 2:48
[8] St. Augustine "On the Gosepl of St. John" p.179
[9] Cf. Eusebius Ecclesiastical History II:1.
[10] John 2:4
[11] I Cor 7:38
[12] I Cor 7:34
[13] Luke 1:38
[14] Luke 1:46


The Immaculate One

The Immaculate Conception is one of the more famous teachings of the Church which is both much questioned and much misunderstood. Generally, the questions which are put forth by those who do not believe in the Immaculate Conception are questions which demonstrate this lack of understanding. Many of them try to show how the Immaculate Conception can not be, but in doing so, they limit so much of the work of God in ways they do not understand. So there are many elements when dealing with the Immaculate Conception that must be examined, and the order which I hope to do it is in this way: first, give a simple definition of the Immaculate Conception, then to follow on with many objections given against the Immaculate Conception, and then finally bring up what can be said about the Immaculate Conception to demonstrate its validity.

The best possible place to find a definition to use is in the dogmatic declaration of Pope Pius IX on the Immaculate Conception, a definition which he gave, not as a new teaching, but as a defense and protection of a teaching of the Church. "We declare, pronounce, and define that the doctrine which holds that the most Blessed Virgin Mary, in the first instance of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Savior of the human race, was preserved free from all stain of original sin, is a doctrine revealed by God and therefore to be believed firmly and constantly by all the faithful." [1] The Immaculate Conception teaches that through an extreme grace given unto the Theotokos, that she was at her conception given a privileged grace to be free from the stain of original sin, and not out of her ownself, but out of the merits of her Son, Jesus Christ. The Immaculate Conception therefore preserves the merits of Christ to be the primary place of salvation and the means by which original sin is able to be removed, even if the removal of original sin took place at the time of conception for the Theotokos.

There have been many questions raised to this teaching, and they often come from a few different sources. However, the general argument which is given, underlying most questions of the dogma, is to ask how a human can be said to be free from sin. If the Blessed Virgin Mary is free from sin, they also ask, why does she need the help of Jesus Christ for her own Salvation. The last question asks why the proclamation was made in the 19th century, that is, the question tries to establish that the Immaculate Conception is a new teaching, and hence not part of the Apostolic Faith. These are the three major areas which need to be examined, and to see if they truly bring any reasonable objection to the teaching of the Church.

The first question, where is surely the one which needs the most to answer it, has many elements which need to be addressed. The first question is whether man can be said to be without sin. The answer is of course yes. We must look into the creation of the world. Adam was created, and he was created free from sin. Not only was Adam free from sin, Eve was also created free from sin. Both Adam and Eve were humans, and yet they are both able to be said to be free from sin at creation. As St. Maximus the Confessor said, "Evil is not to be imputed to the essence of created beings, but to their erroneous and mindless motivation."[2] It was not at their creation that evil entered into the sphere of humanity, or the essence of what is man, but it became a part of humanity (connected, but not at its sheer and pure essence), after the "erroneous and mindless motivation" of Adam and Eve, their fall. If man must be with sin, there are many elements which can be drawn from that: God created man with sin (but that would be saying it is God who is guilty for the evil in man, which is not true), and it would say that since Jesus Christ is God and Man, that Jesus Christ as man had to have sin within him (which of course is not what is believed, for Jesus Christ is pure and without sin). Unless sin is imputed to man, not at his essential nature, but as an accident connected to humanity, one would impute upon God much wickedness in the act of Creation. This is not to say all humans are born without original sin (far from that). The general rule is that after the fall, man will be born with the stain of original sin (but as a general rule, there have been exceptions... just like it is the general rule that man is born, but Adam and Eve are said to be created). And so, as there is in a general sense one can say all men are born of a mother, we can say that all men are born with original sin (but as there are exceptions to the first, there are exceptions to the second). And so, in an inexact way of speaking of "human nature" (it must be inexact), one can say man is born with sin, however if one is going to deal with the real essence of what makes a man, the nature is of course free from stain (for it is as such that God created man).

The second question has already been answered, but the answer should be repeated and reiterated. Mary received the grace to be born without original sin out of the merits of Jesus Christ. St. Anselm makes the following remark, "But as the mother's purity, which he [Christ] partakes, was only derived from him, he also was pure by and of himself." [3] St. Anselm's remark has two elements, one which will be examined later (how Christ partakes of the purity of his mother), but the other works well into the question being answered. St. Anselm demonstrates, as did Pius IX's declaration, that the Blessed Virgin Mary's purity comes from Christ. So it is with the merits of Christ that Mary allows for the Immaculate Conception, or as Boso, the man who talked with St. Anselm in the dialogue "Cur Deus Homo" replied, "...yet we now see that his mother was purified by the power of his death.." [4] Just like the rest of the Church, who is able to be purified by the power of His death, through entering into holy Baptism. The only difference is that this grace was given unto her at the point of conception. The third question can be answered with various examples within history that demonstrates the belief of the purity of the Blessed Virgin Mary. St. Augustine whose writings are invaluable in understanding of original sin, also gives an exception to the Theotokos. In his writing, "On Nature and Grace," St. Augustine writing on the sins of man, said that all have been in sin, however, he also did write, "We must except the holy Virgin Mary, concerning whom I wish to raise no question when it touches the subject of sins, out of honour to the Lord; for from Him we know what abundance of grace for overcoming sin in every particular was conferred upon her who had the merit to conceive and bear Him who undoubtedly had no sin."[5] St. Augustine believed that the Blessed Virgin Mary had been given an exceptional kind of grace, helping her to overcome all sin, because of her role of being the Mother of God (and why this is will be explained further, ). St. Gregory the Theologian wrote also of the purity that the Theotokos received by the power of the Holy Spirit, having said that Christ was "Conceived by the Virgin, who first in body and soul was purified by the Holy Ghost..." [6] As with all who are purified through the merits of Jesus Christ, the work is fulfilled by the Holy Spirit, or also as St. Gregory the Theologian wrote, "And indeed from the Spirit comes our New Birth, and from the New Birth our new creation...." [7]

St. John of Damascus also wrote some interesting things to consider in his work, On the Orthodox Faith. The first is a quote which, following the belief that names in Scripture have a meaning to them (why else were so many of the Patriarchs given new names by God? Abram to Abraham, Jacob to Israel, etc.), wrote: "Accordingly it was grace (for this is the interpretation of Anna) that bore the lady [Mary]: (for she became truly the Lady of all created things in becoming the Mother of the Creator). Further, Joachim was born in the house of the Probatica, and was brought up to the temple. Then planted in the House of God and increased by the Spirit, like a fruitful olive tree, she became the home of every virtue, turning her mind away from every secular and carnal desire, and thus keeping her soul as well as her body virginal, as was meet for her who was to receive God into her bosom: for as He is holy, He finds rest among the holy [cf. Ps 18:25,26]. Thus, therefore, she strove after holiness, and was declared a holy and wonderful temple fit for the most high God."[8] St. John of Damascus further wrote: "And thus she conceived the Son of God, the hypostatic power of the Father, not of the will of the flesh nor of the will of man, that is to say, by connection and seed, but by the good pleasure of the Father and co-operation of the Holy Spirit. She ministered to the Creator in that He was created, to the Fashioner in that He was fashioned, and to the Son of God and God in that He was made flesh and became man from her pure and immaculate flesh and blood, satisfying the debt of the first mother."[9] St. John of Damascus has therefore written that the Ever-Virgin Mary was pure in her flesh and blood, allowing her to satisfy the debt of the first mother, Eve, and in all her life she strove for purity, and was thus "declared a holy and wonderful temple fit for the most high God." St. Symeon the New Theologian provides many beautiful passages on the position and role of the Blessed Virgin Mary. One of them will be suitable for this section demonstrating a selection of witness to the Immaculate wonder of the Theotokos. "It is the daughter (of David) Mary, I say, the pure and more than pure, altogether irreproachable, whom He took as a wife. Completely irreproachable and more than pure, it is thus that I describe her in comparison to us and to the men of that time, comparing her to them and us, her servants. In relation to her Bridegroom and the Father of the Bridegroom, I recognize that she remains human. Yet she is holy and more than holy, of an immaculate purity, greater than that of humans of all generations. She is the one whom God chose for His Son's wedding."[10] Never once does the Church ever forget (as can be demonstrated by the quote from St. Symeon the New Theologian) that in contrast to the Trinity, the Blessed Virgin Mary pales, but in comparison to all else in creation, the Theotokos reigns as Queen of Heaven (see later). The one does not contradict the other, but shows more truly the wonderful work of the Lord. The Ethiopian Emperor, Zera Jacob, in his many works on Mary, help to demonstrate the great expanse of this Tradition of the Church, and its continued acceptance. In a Homily he wrote, he said, "As for Mary, to whom was announced the tidings of joy from the mouth of Gabriel, she is eternally immaculate and eternally holy. It is impossible to say of her (that) she was unclean at such a time and clean at such a time. There was no time at all when she was unclean."[11]The Ethiopian Orthodox though not in communion with Rome, are a strong witness to this Tradition. They show that it is not a Tradition created at a later date by Rome, but one which is both old and believed by many.

This great gift given to the Theotokos is not without understanding. It is a gift which is provided in order to help fulfill the divine plan of man's salvation. At the fall of man, both male and female, Adam and Eve, fell into error by eating of the fruit of the tree of knowledge. Eve's disobedience was provoked by the enticement of the serpent, and Adam by the enticement of Eve. Just as Christ is the New Adam, sent to restore humanity, the Blessed Virgin Mother partakes of the role of the Second Eve. There is the need of a complete restoration of man, which is done through a reversal of the process of the fall of man. There is also the need for the enmity to be between the serpent and the woman, so that the offspring of the serpent (death) can be conquered by the offspring of the woman (Christ). "I will put enmities between thee and the woman, and between your thy seed and her seed...."[12] To fully have this enmity, there is the need for an exceptional grace to be given unto that woman so that she can be fully in enmity with the serpent (the devil). If she is detained by impurity, how can there be a perfect enmity between the serpent and the woman?

And so it is said at the Annunciation, that we find another part of the key of understanding the role of the woman, or to be precisely, the Blessed Virgin Mary. Gabriel announces to her, "Hail, full of grace, the Lord is with thee: blessed art thou among women."[13] The Blessed Virgin Mary is told that she is full of grace (what this means will soon be explored into greater detail). At the Annunciation, there is the reversal of Eve's fall into deception. The Theotokos accepted her role, saying, "Behold the handmaid of the Lord; be it done to me according to thy word." [14] While the first Eve fell into sin with Satan (a former angel of the Lord), the second and glorious Eve entered fully into her task, reversing the first part of the fall of mankind.

As the Second Eve, Mary is said to "full of grace." Pope Pius IX put forward that, "When the Fathers and writers of the Church meditated on the fact that the most Blessed Virgin was, in the name and by order of God himself, proclaimed full of grace by the Angel Gabriel when he announced her most sublime dignity of Mother of God, they thought that this singular and solemn salutation, never heard before, showed that the Mother of God is the seat of all divine graces and is adorned with all gifts of the Holy Spirit." [15] Being full of grace, the Blessed Virgin Mary is the bearer of all grace, and an understanding of this will help one to understand how the Blessed Virgin Mary is the Immaculate One. For Adam and Eve were created with one kind of grace, which was being free from sin. Another kind of grace will be given to all who enter into heaven, which is preservation from sin. The Theotokos, being full of grace, is given both of these graces (and grace they are). At the conception of the Blessed Virgin Mary, a miracle occurred keeping her free from original sin. Throughout her life, since she ever-strove to follow the will of God following as perfect synergy[16] as is possible, she represents to the Church the fulfillment of the Lord's grace into mankind.

Another aspect of the Theotokos being the second Eve is that she reverses another aspect of the story of creation. Originally, Eve came from Adam, but in this recapitulation, it is the New Adam who comes from the New Eve. St. Symeon the New Theologian helps one understand this: "In forming Eve our ancestor, God took a rib from the already living Adam and made a woman.... ... Exactly in the same manner, God took animated flesh from the holy Mother of God and ever Virgin Mary, like a bit of leaven or a modest portion of the stuff of our nature. Taking from her soul and her body, God our Maker and Creator, joined human nature to His incomprehensible and inaccessible divinity."[17]

And so it is rightly said, that as the new Eve, the Blessed Virgin Mary is immaculately pure, so that her Son, the new Adam can also be pure, since the new Adam is from her own flesh and blood like the first Eve was from the flesh and blood of the first Adam. True reversion of the process of the fall is thus fulfilled, in the new Eve, the blessed Mother of God, and through her Son, our Lord and Savior Jesus Christ. The work is fully accomplished by Jesus Christ, but the Theotokos, even at the crucifixion, holds some of the work. Thus, even St. Simeon, after beholding Christ and able to enter into his long-awaited rest, told the Blessed Virgin Mary, "Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed."[18] She is seen as the new Eve, the Coworker with Christ for our salvation, just as the first Eve is seen as the coworker of our original condemnation (while the new Adam and His death and resurrection is the main work for our Salvation, and the spiritual death of the first Adam by his partaking of the fruit is the main work of our condemnation). One last aspect which can be quickly examined is the birth of Christ, and what it reflects upon the Immaculate Conception. For there is indeed the extraordinary grace given unto Mary, that the curse given to Eve is seen to be gone from the Theotokos. At the fall, God told Eve, "I will multiply thy sorrows, and they conceptions: in sorrow shalt thou bring forth children...."[19] Such pain, the Blessed Virgin Mary did not share (cf. Isaiah 66:7). This alone helps show some of the unique status that the Blessed Virgin Mary has held, for she is able to give birth without the pain given by the curse of God: a birth the way birth would have been, if the fall had not occurred. And so the Blessed Virgin Mary is indeed the Second Eve, pure and immaculate, like the first Eve before the fall; the second Eve set forward to restore that which had been lost. Thus, as so beautifully put forward by the Akathist Hymn, "As the Archangel beheld thee, immaculate one, a living scroll of Christ which the Spirit had sealed, unto thee he did cry out: 'Hail, vessel of joy, in whom the curse of Eve is lifted!'"[20]


Footnotes
[1] Pope Pius IX "Ineffablis Deus"
[2] St. Maximus the Confessor "Fourth Century On Love" p.102
[3] St. Anselm "Cur Deus Homo" p.283.
[4] ibid.
[5] St. Augustine "On Nature and Grace" p.135.
[6] St. Gregory Nazianzen "On Theophany, or the Birthday of Christ" p.349.
[7] St. Gregory Nazianzen "On the Holy Spirit" p.327.
[8] St. John of Damascus p.85.
[9] ibid. Bold mine.
[10] St. Symeon the New Theologian qt. in Krivocheine p.312.
[11] Emperor Zera Jacob "Homily in Honor of Gabriel" p.25
[12] Gen 3:15
[13] Luke 1:28
[14] Luke 1:38
[15] Pope Pius IX "Ineffabilis Deus"
[16] synergy is the placing of one's will under the will of God
[17] St. Symeon the New Theologian qt. in Krivocheine p.311-12.
[18] Luke 2:34-35, bold mine.
[19] Gen 3:16
[20] Akathist Hymn


The Assumption into Heaven

The work of the Blessed Virgin Mary did not end with her earthly life, but it continues onward as our advocate on our behalf, interceding for us to her son. As is sung in the Liturgy of St. John Chrysostom, Christians have consistently looked towards the Mother of God, saying, "Hasten, O Mother of God, to intercede for us. You have always protected those who honor you!"[1] Scripture demonstrated her intercession at the Wedding of Cana, where she had our Lord help the celebration of the Wedding by turning water into wine. In her earthly life, the Mother of God indeed gave great honor and glory to the Lord, and so in her dormition the glory of the Lord is to be seen. As a mother, she wished to be with her Son, a wish that was wonderfully granted to her. The accomplishment and honor given to her by fulfilling this wish has had no equal, and yet we have had examples of some similarity with Sts Enoch and Elijah. For both of them, it is said that they were taken up into heaven. For St. Elijah, it was done through a display of glory, when he was taken up on a chariot of fire. And so, while the Assumption of the Mother of God is a wonder of itself, it is a kind of wonder which does have similarities with past events in history. While what happened to Sts Enoch and Elijah is different than the Assumption of Mary, what has happened to them does allow one to see that what has happened to Mary does have some similarities to what has already occurred in Scripture.

The teaching on the Assumption of Mary incorporates many events into one teaching. The Blessed Mother of God, desirous to be with her Son, no longer wanted to be separated from Him in His glory. At the dormition of Mary, the Apostles all came together to bring praise to Mary and Her Son, Jesus Christ. During this assembly for the Virgin Mary, many spectacular events are recorded. Later, after her body had been placed to rest in a tomb, her body was not to be seen again, but like Christ is said to have vanished from the tomb (since her body was assumed into heaven). The Blessed Mother of God, having both her body and soul assumed into heaven, is now with her Son, and with her, "... the Resurrection of the Body has been anticipated...."[2] What Kallistos Ware has mentioned is another issue of Mariology, one which deals with the issue of the Assumption. The Blessed Mother of God, as she is the Second Eve, she is the representation given unto us for the Bride of the New Adam, Christ: she is a representation of the Church. "The Church as Body of Christ and Temple of the Holy Spirit is exemplified by the Holy Virgin, who was the actual physical vessel containing Christ." [3] Her Assumption, as it anticipates the Resurrection of the Body, represents what will happen to the just after the final resurrection. We are allowed a glimpse of the kind of life we are to have. For it is true that, "She is the first to be saved through the death and resurrection of her Son. In her dormition ("falling asleep"), human nature is raised to the plane of the angelic powers." [4] Or, as Lumen Gentium from Vatican II said of Mary, "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." [5]

Evidence for the Assumption can be found in the record of relics that the Church has kept for many Saints. The Church has consistently recognized the areas where the bodies of great Saints lie (that is, are kept) to be of great significance and honor unto the Lord. Churches were built upon the sites of these Saints, starting at the earliest time of the Church. The relics of the Saints offer unto the world great marvels. Some of the bodies of the Saints remain uncorrupted, undecomposable after the death of the Saint, preserving unto the world a great marvel of itself, and bringing much awe in the heart of the faithful, whereby the faithful lifts up praises in honor of the Saint, and praises in honor of the Lord who graced the Church with such a remarkable example of holiness. Relics of the Saints have produced miracles beyond comprehension (the blood of St. Januarius is an interesting example. St. Januarius's congealed blood was collected and saved in a vial, but the miracle with the blood is that several times during the year, the blood liquefies with the blood being sealed in the vial, and untouched by human hands. This is done at regular times in the year. The few times it has been known not to liquefy, since it started to do so in the 14th century, has been at times at the outbreak of disasters including "disease, famine, war or political suppression. It is for this reason that Neapolitans rejoice at each liquefaction."[6]) These miracles and places of honor all bring greater glory to the Lord. Yet, it would be unexpected, nay unhonorable, if the Lord did not bring greater glory to the Blessed Virgin Mary. As His mother, Jesus Christ continues to honor her, and so the Assumption into heaven of the Theotokos was an event of great honor, but the honor did not stop at the Assumption itself, but only began (as will be examined a bit later). As the most perfect servant, Mary continues on being mother: and not only of the Lord, but for the whole of the faithful. It is as a mother for us that she honors and protects us her spiritual children: it is as Mother of God she was Assumed into heaven as the greatest example of the work of the Lord. The British Professor J. R. R. Tolkien, known by both his excellence of scholarship with an expertise in linguistics and in story-telling, was a Catholic who often reflected upon his faith. He once wrote upon another aspect of the importance of this Tradition. "The Assumption of Mary, the only unfallen person, may be regarded as in some ways a simple regaining of unfallen grace and liberty: she asked to be received, and was, having no further function on Earth. Though, of course, even if unfallen she was not 'pre-Fall'. Her destiny (in which she had cooperated) was far higher than that of any 'Man' would have been, had the Fall not occurred. It was also simply unthinkable that her body, the immediate source of Our Lord's (without other physical intermediary) should have been disintegrate, or 'corrupted', nor could it surely be long separated from Him after the Ascension." [7] J. R. R. Tolkien shows an interesting point, which needs to be expanded upon and made clear. It is through Mary that God the Word became flesh. The flesh of Mary is the flesh by which came God: that Christ is incorruptible in the flesh says something of the source of His flesh, His Mother. The honor of Mary in the Assumption is an honor of the very flesh of Christ. It is thus why it is unthinkable that the immediate source of Our Lord's would be corrupted: because it would say that the flesh of the Lord was also thus corrupted. More than that, since many Saints have had their bodies remain incorrupt, it would be even more unthinkable that the immediate source of the flesh of Christ would be corrupt. The Psalms, often filled with prophecy, are not left without a prophecy which deals with the Assumption of Mary. St. Gregory of Palamas, in a homily on the Assumption of Mary, referred to Psalm 44 (45 in Western Usage) as having a reference to the Assumption. The verse which he brings forth is 44 (45) 9, where it says, "the queen stood on thy right hand, in gilded clothing; surrounded with variety."[8] He said that this mentions the Queen, who is Mary the Ever-Virgin, being beside the King in his glory. That this king which is being talked about is Christ, it is evident beginning from verse 6, where it says, "Thy throne, O God, is for ever and ever: the scepter of Thy kingdom is a scepter of uprighteousness. Thou hast loved justice and hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows."[9] Christ had himself provided Psalm 44:6-7 as a means of answering his opponents. So, the queen is said to be beside the King, and the King is Christ: and since the Queen is Mary, the Mother (as will be examined soon), the Queen is to be beside the King in glory: Mary is thus seen to have been assumed into heaven, allowing her to fulfill this prophecy. Having seen the King in His glory, we see the Queen at His right hand, able to intercede on behalf of all, and in the Queen is also in glory, being said to have put on an expensive garment, one of gold. The Assumption of Mary, like the Immaculate Conception is a historical fact which is recorded in the history of the Church, and only later proclaimed in explicit terms to prevent a falling away from the Tradition. The movement of the Holy Spirit in such defense of the faith is one which helps keep the Tradition from falling away into oblivion. St. John Damascene is one of the many who wrote upon the Assumption, and he wrote not only one but three homilies on the Assumption of the Blessed Virgin Mary. He gave great praise to Mary and wrote that because of the bond between mother and Son, the Virgin was taken up into heaven. "But this truly blessed woman, who bent her ear to God, whom the Holy Spirit filled, who bore the Father's mercy in her womb, who conceived without contact with a husband and gave birth without pain, how shall death swallow her, how shall corruption dare to do anything to the body that bore life itself."[10] Blessed Jacobus de Voragine in his Golden Legend showed from many other sources the history of the Assumption of Mary. "She was assumed integrally in soul and body, as the Church piously believes, and as many saints not only assert but make it their business to prove, offering a number of reasons."[11] The reasons which he provides include many of the main points of this section: Since Mary and Jesus share the same "human nature", neither of them can be corrupted; Mary is the "Throne" the "Tabernacle" of God, and as such, much more worthy to be taken into heaven than left on earth to be corrupted; since she suffered no sin, no corruption in her life, she who suffered none of the ill effects of sin in giving birth to Christ, should also find at the end of her earthly mission, none of the ill effects of sin (corruption).

The Assumption of Mary is a dogma because of the implications involved with the event itself, as well as the fact that it is an event which happened within history and should be remembered. If the Theotokos, who is of the same flesh and blood as Christ, was able to be corrupted, Christ himself is corruptible. However, since Christ is incorruptible, then His mother has shared in this grace, being the second Eve who is graced by being the one whom the second Adam was taken. The Blessed Virgin Mary, being Immaculate and full of grace, how can she be corruptible?


Footnotes
[1] The Divine Liturgy p.35
[2] Timothy Ware p.260.
[3] Light for Life p.91
[4] ibid. p.92-93.
[5] Lumen Gentium p.422.
[6] Joan Cruz p.183.
[7] J. R. R. Tolkien. p.286.
[8] Psalms 44:10
[9] Psalm 44:6-7
[10] St. John Damascene qt.. in Bl Jacobus De Voragine p.93-94
[11] Bl. Jacobus de Voragine p.83.


The Queen of Heaven

"Assuredly she who played the part of the Creator's servant and mother is in all strictness and truth in reality God's Mother and Lady and Queen over all created things."[1] It is only natural that the one who bore Christ would be one of great honor. She is the Queen of Heaven, who surpasses the glory of the Seraphim and Cherubim. "It is truly fitting to sing you praises, Theotokos, ever-blessed, wholly blameless and Mother of God. Higher in honor than the Cherubim, far surpassing the glory of the Seraphim, inviolate though giving birth to God the Word, truly the Theotokos, we magnify you." [2] She who was so perfect in placing her life and will in union with the will of God has been raised above all creation, having had within her own womb the Creator of all. Indeed, the Theotokos has been raised much closer to God than all of the other angels: while the Divinity is surrounded, shielding all from the vastness of the glory of the Divinity, God entered into the womb of the Blessed Virgin Mary, and she was not consumed. The burning bush in the book of Exodus is a foreshadowing of Mary. This is sung with much praise in the Akathist Hymn, where it is sung, "O holy and all-immaculate Virgin, Moses foresaw in the burning bush the mystery of thy tremendous maternity; and the three young men foretold it and described it in clear words as they stood unscathed in the midst of the flames. Therefore we praise thee for evermore." [3]

The Queenship of Mary is not difficult to understand. There is much less confusion to be had on what it implies, and much less confusion and objections that can be made against this status than other aspects of Mariology (which shows how easier it is to understand this status). Scripture also shows the Queenship of Mary within the Book of Revelation. "And a great sign appeared in heaven: A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars:...."[4] "And she brought forth a man child, who was to rule all nations with an iron rod: and her son was taken up to God, and to his throne."[5] The woman is Mary, who has given birth to Christ, the child is to "rule all the nations with a rod of iron." In heaven, she is seen with her glory, fully adorned with majesty. One brief comment needs to be said about a difficulty with this section: the woman is said to be in "in pain,"[6] which seems to be completely in contradiction with Mary giving birth without any of the pain of childbirth. This verse must be seen allegorically, and the one solution I can suggest is that these "birth pains" are the sufferings which Mary shares with her Son, our Lord Jesus Christ, to which St. Simeon said she would have. They are the pains of a mother for the suffering of her Son (or the sufferings to come), but not the pains associated with the curse given unto Eve. But this blessed woman, who was deemed worthy of gifts that are supernatural, suffered those pains, which she escaped at the birth, in the hour of the passion, enduring from motherly sympathy the rending of the bowels, and when she beheld Him, Whom she knew to be God by the manner of His generation, killed as a malefactor, her thoughts pierced her as a sword, and this is the meaning of this verse: Yea, a sword shall piece through thy own soul also. [7] The glorious revelation that St. John the Apostle had of the Theotokos in heaven demonstrates the position of Mary within the scheme of salvation. The battle between the Serpent and the New Eve is shown in within this revelation. St. John was the Apostle whom Christ entrusted the protection of His mother, and it is only fitting that it is through his Revelation that the glory of Mary is demonstrated and protected.

It must also be remembered that as the Mother of the Son of David, Mary herself is in the terms of human dignity, a Queen. Christ is the Son of David, the one who rules forevermore on the throne of David. Through the flesh, He has no human father. It is through his mother, the Theotokos, that He is the Son of David. The genealogies in the Gospels, though they trace what is found through his adopted father, St. Joseph, the actual physical contact with St. David that Christ has is through His mother. It is also in like manner, that the Theotokos has the status of being the Heavenly Queen. As St. Alphonsus Liguori quoted in his work, Hail Holy Queen, from Abbot Arnold of Chartres, "'Since the flesh of Mary,' remarks Abbot Arnold of Chartres, 'was not different from that of Jesus, how can the royal dignity of the Son be denied to the Mother?'" [8] The Blessed Virgin Mary and Christ are joined together in the flesh, since they share the same flesh. It is not a unique situation, since Adam and Eve also were of the same flesh, however as the new Adam and Eve, Christ and His Mother are unique in being unfallen and in this connection. Christ is also unique, because He is more than mere man, but He is God who has deified the flesh, and Mary is directly related to this deification. No angel, not even the Seraphim and Cherubim, have ever been so close to God, as was Mary having God in her womb. Her majestic glory is the glory of a Queen, who has given birth to the King of all. "As the glorious Virgin Mary has been raised to the dignity of Mother of the King of kings, it is not without reason that the Church honors her, and wishes her to be honored by all, with the glorious title of Queen." [9]

St. Alphonsus Liguori, following what he said from St. Albert the Great, showed how Queen Esther in the book of Esther is also said to be a type or prefiguring of the Heavenly Queen, Mary the Mother of God. The favor that Esther had before her king, is the favor that Mary has found before Christ, her Son and King. As Queen, the Motherly Queen, she represents the Church unto her Son, as Esther represented Israel to her king. As the king said to Esther, "What wilt thou, queen Esther? what is thy request? if thou shoudst even ask one half of the kingdom, it shall be given to thee,"[10] Christ says to the Heavenly Queen. It is in this regard that we have Mary as a Queen of Mercy. The Blessed Virgin Mary, just like Esther who typifies her, says, "If I have found favour in thy sight, O king, and if it please thee, give me my life for which I ask, and my people for which I request."[11] "And now, if Assuerus, through love for Esther, granted at her request, salvation to the Jews, how can God refuse the prayers of Mary, loving her immensely as He does, when she prays for poor miserable sinners, who recommend themselves to her...." [12] The Heavenly Queen is able to petition our Lord, in a similar way that Esther petitioned for the salvation of the Jews. As Christians we are the spiritual Israel, and are still in need of help while we are on the straight and narrow road: the petitions of our Lady and Queen of Mercy are able, far more than our own petitions as sinners, to bring much help and strength in the road ahead.


Footnotes
[1] St. John of Damascus p.86.
[2] The Divine Liturgy p.55.
[3] Akathist Hymn.
[4] Apocalypse 12:1
[5] Apocalypse 12:5
[6] Apocalypse 12:2
[7] St. John of Damascus p.86.
[8] St. Alphonsus Liguori p.9-10
[9] ibid. p.9.
[10] Esther 5:3
[11] Esther 7:3
[12] St. Alphonsus Liguori p.13.


Conclusion

"Though the enemy and devil seduced Eve, and Adam fell with her, yet the Lord not only granted them in the fruit of the seed of a woman a Redeemer Who trampled death by death; but also granted us all in the woman, the Ever-Virgin Mary Mother of God, who crushes the head of the serpent in herself and in all the human race, a constant mediatress with her Son and our God, and an invincible and insistent intercessor even for the most desperate sinners. That is why the Mother of God is called the 'Scourge of Demons,' for it is not possible for a devil to destroy a man so long as the man himself has recourse to the help of the Mother of God." [1]

St. Seraphim of Sarov points out to us the role of Mary within our lives. She is our protection, our recourse to help. God has lifted up to us the new Eve, the new mother, Mother of God and the Mother of the Church. As members of the Church, and as adopted brothers of Christ, we share with Christ Mary as our mother, just as we share with all humanity the first Eve as mother. Mary is the mother our salvation, the mother of the new Adam. An undefiled reverence for Mary, is an undefiled reverence for the means by which God chose to bring about the salvation of man and the destruction of death. She is not above her Son, but she is the Queen of Heaven, crowned with a crown of twelve stars. As the Immaculate One, she is source of the body of Christ. At her Assumption, the Body of Christ was preserved uncorrupted. The words of Mary in Scripture reflect all of this: "My soul doth magnify the Lord. And my spirit hath rejoiced in God my Saviour. Because he hath regarded the humility of his handmaid; for behold from henceforth all generations shall call be blessed. Because he that is mighty, hath done great things to me; and holy is his name."[2] She magnifies the Lord in her deeds, as the new Eve. She rejoices, for all the grace which has been shown unto her, for she is full of grace, highly favored of God. All generations shall call her blessed, for indeed, what has been done for her is indeed great: she has been raised above all the angels, to be the Mother of God and Queen of Heaven. She is the vehicle of the Incarnation, and the one who restored what Eve had lost. In acknowledging her status one fully acknowledges Christ's work and the means by which He accomplished His work. And now, it is fitting to site a praise of Mary, and to end with praise of the Trinity. "Hail, eternal Virgin, dove in whom Mercy was born! Hail, pride of every saint, and crown of every martyr! Hail, divine beauty of the just salvation unto all of us the faithful!... ....Now and always and forever and ever. Amen." [3] Glory be to the Father, Son and Holy Spirit, now and ever and forever, Amen.


Footnotes
[1] St. Seraphim of Sarov in Little Russian Philokalia. Vol 1: St. Seraphim p. 105-6.
[2] Luke 1:46-49
[3] Akathist Hymn.



Dates and times of various figures and writings:
St. Irenaeus: 120-202.
St. Cyril of Jerusalem:c. 315-86
St. Gregory (of Nazianzus) the Theologian:c. 329-89
St. Ambrose:340-97
St. Jerome:342-420
St. Augustine:354-430
St. Cyril of Alexandria: c. 376-444
Venerable John Cassian: c.360- 433
Liturgy of St. John Chrysostom:4th century
St. Leo the Great: d.461
St. Maximus the Confessor:c. 580-662
The Akathist Hymn: probably composed in the year 532
St. John of Damascus:675-c.749
St. Symeon the New Theologian:949-1022
St. Anselm:c. 1033-1109
Bl. Jacobus de Voragine: c. 1230-1298
St. Gregory Palamas:1296-1359
Emperor Zera Jacob: 1434-68
St. Alphonsus Liguori: 1696-1787
St. Seraphim of Sarov: 1756-1833
Pope Pius IX: 19th Century


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