I have been waiting 2 ½ years to write these next three blog posts featured in the “Mondays with Mary” series. Why have I been waiting three years? Well it’s because the next three “Mondays with Mary” will focus on Chapter VIII of the Dogmatic Constitution on the Church from the Second Vatican Council, Lumen Gentium, which will celebrate it’s 50th Anniversary on November 21.
Chapter 8 is composed of five sections – a. Introduction (#52-54); b. The Function of the Blessed Virgin in the Plan of Salvation (#55-59); c. The Blessed Virgin and the Church (#60-65); d. The Cult of the Blessed Virgin in the Church (#66-67); e. Mary, Sign of True Hope and Comfort for the Pilgrim People of God (#68-69). For Part I, we will examine paragraphs 52-57.
#52: Drawing upon the richness found in St. Paul’s Letter to the Galatians (4:4), this paragraph first focuses on how God sent his Son to adopt sons under the law. As the subordinate, the Blessed Virgin serves the adopted in this central role of salvation. It is in Galatians 4:4-6 that we see the summary of salvation. Second, the Father sends the Son, however it’s the Father who is the initiator of human redemption. Next, the Son is the Redeemer. The keystone and recapitulation of salvation lies with Him. Fourth, God send his son born of a woman. Mary is identified as the secondary mediator. As Mediatrix, she mediates the Mediator to the world. Fifth, the fruit of this mission are adopted sons, the entire human race. Lastly, the indication that we are adopted sons, in the presence of the Spirit, He calls us the to call out to Him – Abba, Father!
Furthermore, central to the Son’s mission is the woman, the “glorious ever Virgin Mary, Mother of God and of Our Lord Jesus Christ.” This first paragraph is defending the highest conceivable devotion of any creature.
#53: “Redeemed, in a more exalted fashion, by reason of the merits of her Son and united to him by a close and indissoluble tie, she is endowed with the high office and dignity of the Mother of the Son of God…” In this paragraph the Council Fathers make reference to Our Lady’s Immaculate Conception, celebrated by the universal Church on December 8. The Immaculate Conception is the highest form of redemption. Through the words of the Angel Gabriel at the Annunciation, we know that Mary was conceived in an immaculate way. It is here she becomes the Mother of God and soon the Mother of All Humanity.
#54: “It does not, however, intend to give a complete doctrine on Mary, nor does it wish to decide those questions which the work of theologians has not yet fully clarified.” Overall, it seems that this statement (paragraph 54 in its entirety) drew battle lines among the Council Fathers. At the time of the Council, the primary discussions focused on the roles and titles of Co-Redemptrix and Mediatrix of All Graces. Some argued that the term, mediatrix, was not clear enough. Although these terms never appear in the document, the Council Fathers understand Mary to fulfill these roles. It was thought an ecumenical disaster would appear if Mediatrix of All Graces was contained in the documents since there were Protestant observers present.
#55: Focusing on the references of Mary as a type in the Old Testament, the Council Fathers concentrate on three primary statements: first, that the woman in Genesis 3:15 (the Protoevangelium – first Gospel) is Mary. Second, the Virgin Birth of Emmanuel in Isaiah 7:14 also points to Mary. Finally, the woman in travail who gives birth and brings forth the child in Bethlehem in Micah 5:2-3 is again Mary. In all three references, there is no mention of a husband. They are virgin women.
The Council Fathers discuss the image of “Daughter Zion” in regards to Mary. This daughter is a faithful servant of Israel and faithful to the covenant even onto to death. “The exalted Daughter of Sion and the new plan of salvation is established, when the Son of God has taken human nature from her, that he might in the mysteries of his flesh free man from sin.” This quote also points to the understanding that Jesus’ DNA comes from Mary.
#56: As the previous paragraph focuses on the Old Testament, here we see the Council focusing on Mary in the New Testament. Drawing from the primary scripture verse, Luke 1:28, where the Angel Gabriel says, “And he came to her and said, ‘Hail, full of grace’, the Lord is with you!” the Council Fathers declare that it states Mary’s role in Salvation History. This event points to the past in her Immaculate Conception and points to the future where she will dispense graces as Mediatrix.
The Council Fathers draw upon Patristic Commentary and turn to St. Irenaeus and St. Jerome. This is the antithetical parallelism – “Death through Eve, life through Mary” (St. Jerome). Mary is the cause of salvation “for herself and the whole human race.” (St. Irenaeus). The whole mystery of the Immaculate Conception is the cause herself. Mary’s fiat, her “yes” allows for Jesus’ death, her first fruit is done in the Immaculate Conception, outside of time, and then the New Adam and New Eve work together to save humanity. She is the first to receive salvation.
#57: An important paragraph since it focuses on the bonding nature between Jesus and Mary. Here we see that the Son and Mother are united for the goal of Redemption. Referencing the Joyful Mysteries of the Holy Rosary, this paragraph also points to the traditions in the Church such as the Stations of the Cross. Because of her Immaculate Conception, Mary has infused knowledge that is supernatural, but still has tests of faith (three days Jesus is lost).
For Part II, next week’s blog post, we will examine paragraphs 58-64.
Categories: Mariology, Second Vatican Council
If Mary is the woman in Genesis 3:15 – which she surely is – then this verse also reveals the Immaculate Conception. If there is enmity between Mary and Satan, then she would have to be free from original sin – and the resulting inclination to sin – at the moment of her conception.