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All About Mary

Magisterial Documents: Mulieris Dignitatem

Apostolic Letter on the Dignity and Vocation of Women on the Occasion of the Marian Year Pope John Paul II
15 August 1988

The full document is available on the internet.

Brief History

The introduction to the apostolic letter gives the exceptional prominence of women's issues as the reason for writing the document. Questions concerning the vocation of woman and the dignity of woman have been, as the document states, "a subject of constant human and Christian reflection." (MD 1) The works of Pius XII, John XIII, and Paul VI with their efforts to enhance woman's dignity and responsibility are referred to. The Synod of Bishops in October 1987, had discussed women's issues in the light of twenty years of post-Vatican II teaching. One of the resolutions of the synod had asked for a "study of the anthropological and theological bases that are needed in order to solve the problems connected with the meaning and dignity of being a woman and of being a man." (MD 1)

Pope John Paul II insists that any discussion about woman is necessarily a study of what it first means to be a human being and what the Incarnation signifies to our humanness. "This eternal truth about the human being, man and woman – a truth which is immutably fixed in human experience – at the same time constitutes the mystery which only in 'the Incarnate Word takes on light... (since) Christ fully reveals man to himself and makes his supreme calling clear...." (GS 22; MD 2)

Mulieris Dignitatem consists of nine sections. The signs of the times and the Marian Year are the points of reference. By looking at Mary's union with God, and the results of this union, the basis is to be set for understanding what the human person can come to be.

The document teaches that Mary is the fulfillment of the creation of the human person in the image and likeness of God. Mulieris Dignitatem presents the doctrine of creation, especially the creation of the human person as person-communion-gift. The reason that a human person is like God is because this is God's choice in creating us in his image and likeness. The text continues, "But then, God too is in some measure" like human beings; "precisely because of this likeness, God can be humanly known." (MD 8) Pope John Paul II speaks of the relationality of humanness and of the likeness and difference of human generation and the divine generating of God.

Mulieris Dignitatem explains the first sin. (MD 9) The symbolic character of the biblical text is not overlooked, but beyond all symbolism, the truth of human brokenness remains. (MD 9) The healing begins to take place in the parallel Eve- Mary. The consequences of human brokenness were felt for both man and woman; and the special character of human rejection of God, especially that of woman's burden and brokenness, is answered in the human Mary and in the God-man Jesus Christ. (MD 10-11) Mulieris Dignitatem describes Jesus, the redeemer, as the one who changed and healed women; he restored their dignity. (MD 12) Several examples of Jesus' relationship to women are given. (MD 13) Mid-way into the document, the vocation of woman as mother and virgin, the two dimensions of woman's vocation, are discussed. (MD 17) Motherhood is first and primary. (MD 18-19) Virginity is for the sake of the kingdom; it a motherhood according to the Spirit. (MD 20-21)

The document then discusses the Church as Bride of Christ. This mystery, a gift, explains the Church's relationship to Christ. Ultimately, the mystery and the gift are love. (MD 23, 27) Hence, woman - in herself and in what she represents in and to the Church – is described as an answer of love for the Church, the world, and to God. (MD 28)

The Marian sections of the document are secondary, even when these elements are the demonstration of the ideal woman. Mary is depicted as a woman – exemplary to both women and men – who cooperates in establishing Church through the most intimate possible union with God. She does this freely, relationally, in God's own image and likeness, out of the fullness of her own identity – woman.

Mulieris Dignitatem teaches that woman and man are created with the power to love and to do so freely. This is what it ultimately means to be God's image. Mary is the case in point. Mary's life testifies to repeated examples of motherly love.

Outline

I. Introduction

A Sign of the Times 1
The Marian Year 2

II. Woman-Mother of God (Theotokos)

Union with God 3
Theotokos 4
"To Serve Means to Reign" 5

III. The Image and Likeness of God

The Book of Genesis 6
Person-Communion-Gift 7
The Anthropomorphism of Biblical Language 8

IV. Eve-Mary

The "Beginning" and the Sin 9
"He Shall Rule Over You" 10
Proto-evangelium 11

V. Jesus Christ

"They Marveled that He Was Talking with a Woman 12
Women in the Gospel 13
The Woman Caught in Adultery 14
Guardians of the Gospel Message 15
First Witnesses of the Resurrection 16

VI. Motherhood-Virginity

Two Dimensions of Women's Vocation 17
Motherhood 18
Motherhood in Relation to the Covenant 19
Virginity for the Sake of the Kingdom 20
Motherhood According to the Spirit 21
"My Little Children with Whom I Am Again in Travail" 22

VII. The Church -- The Bride of Christ

The "Great Mystery" 23
The Gospel "Innovation" 24
The Symbolic Dimension of the "Great Mystery" 25
The Eucharist 26
The Gift of the Bride 27

VIII. "The Greatest of These Is Love"

In the Face of Changes 28
The Dignity of Women and the Order of Love 29
Awareness of a Mission 30

VII. Conclusion

"If You Knew the Gift of God"

Core Marian Passages

WOMAN-MOTHER OF GOD (THEOTÓKOS)

Union with God

  1. "When the time had fully come, God sent forth his son, born of woman". With these words of his Letter to the Galatians (4:4), the Apostle Paul links together the principal moments which essentially determine the fulfilment of the mystery "pre-determined in God" (cf. Eph 1:9).The Son, the Word one in substance with the Father, becomes man, born of a woman, at "the fullness of time". This event leads to the turning point of man's history on earth, understood as salvation history. It is significant that Saint Paul does not call the Mother of Christ by her own name "Mary", but calls her "woman": this coincides with the words of the Proto-evangelium in the Book of Genesis (cf. 3:15). She is that "woman" who is present in the central salvific event which marks the "fullness of time": this event is realized in her and through her.

Thus there begins the central event, the key event in the history of salvation: the Lord's Paschal Mystery. Perhaps it would be worthwhile to reconsider it from the point of view of man's spiritual history, understood in the widest possible sense, and as this history is expressed through the different world religions. Let us recall at this point the words of the Second Vatican Council: "People look to the various religions for answers to those profound mysteries of the human condition which, today, even as in olden times, deeply stir the human heart: What is a human being? What is the meaning and purpose of our life? What is goodness and what is sin? What gives rise to our sorrows, and to what intent? Where lies the path to true happiness? What is the truth about death, judgment and retribution beyond the grave? What, finally, is that ultimate and unutterable mystery which engulfs our being, and from which we take our origin and towards which we move?"13 "From ancient times down to the present, there has existed among different peoples a certain perception of that hidden power which is present in the course of things and in the events of human life; at times, indeed, recognition can be found of a Supreme Divinity or even a Supreme Father". 14

Against the background of this broad panorama, which testifies to the aspirations of the human spirit in search of God - at times as it were "groping its way" (cf. Acts 17: 27) - the "fullness of time" spoken of in Paul's Letter emphasizes the response of God himself, "in whom we live and move and have our being" (cf. Acts 17:28). This is the God who "in many and various ways spoke of old to our fathers by the prophets, but in these last days has spoken to us by a Son" (Heb 1:1-2). The sending of this Son, one in substance with the Father, as a man "born of woman", constitutes the culminating and definitive point of God's self-revelation to humanity. This self-revelation is salvific in character, as the Second Vatican Council teaches in another passage: "In his goodness and wisdom, God chose to reveal himself and to make known to us the hidden purpose of his will (cf. Eph 1: 9) by which through Christ, the Word made flesh, man has access to the Father in the Holy Spirit and comes to share in the divine nature (cf. Eph 2:18; 2 Pt 1:4)".15

A woman is to be found at the centre of this salvific event. The self-revelation of God, who is the inscrutable unity of the Trinity, is outlined in the Annunciation at Nazareth. "Behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great, and will be called the Son of the Most High" - "How shall this be, since I have no husband?" - "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God... For with God nothing will be impossible" (cf. Lk 1: 31-37).16

It may be easy to think of this event in the setting of the history of Israel, the Chosen People of which Mary is a daughter, but it is also easy to think of it in the context of all the different ways in which humanity has always sought to answer the fundamental and definitive questions which most beset it. Do we not find in the Annunciation at Nazareth the beginning of that definitive answer by which God himself "attempts to calm people's hearts"?17 It is not just a matter here of God's words revealed through the Prophets; rather with this response "the Word is truly made flesh" (cf. Jn 1:14). Hence Mary attains a union with God that exceeds all the expectations of the human spirit. It even exceeds the expectations of all Israel, in particular the daughters of this Chosen People, who, on the basis of the promise, could hope that one of their number would one day become the mother of the Messiah. Who among them, however, could have imagined that the promised Messiah would be "the Son of the Most High"? On the basis of the Old Testament's monotheistic faith such a thing was difficult to imagine. Only by the power of the Holy Spirit, who "overshadowed" her, was Mary able to accept what is "impossible with men, but not with God" (cf. Mk 10: 27). 3

Theotókos

  1. Thus the "fullness of time" manifests the extraordinary dignity of the "woman". On the one hand, this dignity consists in the supernatural elevation to union with God in Jesus Christ, which determines the ultimate finality of the existence of every person both on earth and in eternity. From this point of view, the "woman" is the representative and the archetype of the whole human race: she represents the humanity which belongs to all human beings, both men and women. On the other hand, however, the event at Nazareth highlights a form of union with the living God which can only belong to the "woman", Mary: the union between mother and son. The Virgin of Nazareth truly becomes the Mother of God.

This truth, which Christian faith has accepted from the beginning, was solemnly defined at the Council of Ephesus (431 A.D.).18 In opposition to the opinion of Nestorius, who held that Mary was only the mother of the man Jesus, this Council emphasized the essential meaning of the motherhood of the Virgin Mary. At the moment of the Annunciation, by responding with her "fiat", Mary conceived a man who was the Son of God, of one substance with the Father. Therefore she is truly the Mother of God, because motherhood concerns the whole person, not just the body, nor even just human "nature". In this way the name "Theotókos" - Mother of God - became the name proper to the union with God granted to the Virgin Mary.

The particular union of the "Theotókos" with God - which fulfils in the most eminent manner the supernatural predestination to union with the Father which is granted to every human being (filii in Filio) - is a pure grace and, as such, a gift of the Spirit. At the same time, however, through her response of faith Mary exercises her free will and thus fully shares with her personal and feminine "I" in the event of the Incarnation. With her "fiat", Mary becomes the authentic subject of that union with God which was realized in the mystery of the Incarnation of the Word, who is of one substance with the Father. All of God's action in human history at all times respects the free will of the human "I". And such was the case with the Annunciation at Nazareth. 4

"To serve means to reign"

  1. This event is clearly interpersonal in character: it is a dialogue. We only understand it fully if we place the whole conversation between the Angel and Mary in the context of the words: "full of grace".[19]The whole Annunciation dialogue reveals the essential dimension of the event, namely, its supernatural dimension (***).Grace never casts nature aside or cancels it out, but rather perfects it and ennobles it. Therefore the "fullness of grace" that was granted to the Virgin of Nazareth, with a view to the fact that she would become "Theotókos", also signifies the fullness of the perfection of" what is characteristic of woman", of "what is feminine". Here we find ourselves, in a sense, at the culminating point, the archetype, of the personal dignity of women.

When Mary responds to the words of the heavenly messenger with her "fiat", she who is "full of grace" feels the need to express her personal relationship to the gift that has been revealed to her, saying: "Behold, I am the handmaid of the Lord" (Lk 1:38). This statement should not be deprived of its profound meaning, nor should it be diminished by artificially removing it from the overall context of the event and from the full content of the truth revealed about God and man. In the expression "handmaid of the Lord", one senses Mary's complete awareness of being a creature of God. The word "handmaid", near the end of the Annunciation dialogue, is inscribed throughout the whole history of the Mother and the Son. In fact, this Son, who is the true and consubstantial "Son of the Most High", will often say of himself, especially at the culminating moment of his mission: "The Son of Man came not to be served but to serve" (Mk 10:45).

At all times Christ is aware of being "the servant of the Lord" according to the prophecy of Isaiah (cf. Is 42:1; 49:3, 6; 52:13) which includes the essential content of his messianic mission, namely, his awareness of being the Redeemer of the world. From the first moment of her divine motherhood, of her union with the Son whom "the Father sent into the world, that the world might be saved through him" (cf. Jn 3:17), Mary takes her place within Christ's messianic service.[20] It is precisely this service which constitutes the very foundation of that Kingdom in which "to serve ... means to reign".[21] Christ, the "Servant of the Lord", will show all people the royal dignity of service, the dignity which is joined in the closest possible way to the vocation of every person.

Thus, by considering the reality "Woman - Mother of God", we enter in a very appropriate way into this Marian Year meditation. This reality also determines the essential horizon of reflection on the dignity and the vocation of women. In anything we think, say or do concerning the dignity and the vocation of women, our thoughts, hearts and actions must not become detached from this horizon. The dignity of every human being and the vocation corresponding to that dignity find their definitive measure in union with God. Mary, the woman of the Bible, is the most complete expression of this dignity and vocation. For no human being, male or female, created in the image and likeness of God, can in any way attain fulfilment apart from this image and likeness. 5

EVE-MARY

The "beginning" and the sin

  1. "Although he was made by God in a state of justice, from the very dawn of history man abused his liberty, at the urging of the Evil One. Man set himself against God and sought to find fulfilment apart from God".28 With these words the teaching of the last Council recalls the revealed doctrine about sin and in particular about that first sin, which is the "original" one. The biblical "beginning" - the creation of the world and of man in the world - contains in itself the truth about this sin, which can also be called the sin of man's "beginning" on the earth. Even though what is written in the Book of Genesis is expressed in the form of a symbolic narrative, as is the case in the description of the creation of man as male and female (cf. Gen 2:18-25),at the same time it reveals what should be called "the mystery of sin", and even more fully, "the mystery of evil" which exists in the world created by God.

It is not possible to read "the mystery of sin" without making reference to the whole truth about the "image and likeness" to God, which is the basis of biblical anthropology. This truth presents the creation of man as a special gift from the Creator, containing not only the foundation and source of the essential dignity of the human being - man and woman - in the created world, but also the beginning of the call to both of them to share in the intimate life of God himself. In the light of Revelation, creation likewise means the beginning of salvation history. It is precisely in this beginning that sin is situated and manifests itself as opposition and negation.

It can be said, paradoxically, that the sin presented in the third chapter of Genesis confirms the truth about the image and likeness of God in man, since this truth means freedom, that is, man's use of free will by choosing good or his abuse of it by choosing evil, against the will of God. In its essence, however, sin is a negation of God as Creator in his relationship to man, and of what God wills for man, from the beginning and for ever. Creating man and woman in his own image and likeness, God wills for them the fullness of good, or supernatural happiness, which flows from sharing in his own life. By committing sin man rejects this gift and at the same time wills to become "as God, knowing good and evil" (Gen 3:5), that is to say, deciding what is good and what is evil independently of God, his Creator. The sin of the first parents has its own human "measure": an interior standard of its own in man's free will, and it also has within itself a certain "diabolic" characteristic,29 which is clearly shown in the Book of Genesis (3:15). Sin brings about a break in the original unity which man enjoyed in the state of original justice: union with God as the source of the unity within his own "I", in the mutual relationship between man and woman ("communio personarum") as well as in regard to the external world, to nature.

The biblical description of original sin in the third chapter of Genesis in a certain way "distinguishes the roles" which the woman and the man had in it. This is also referred to later in certain passages of the Bible, for example, Paul's Letter to Timothy: "For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor" (1 Tim 2:13-14). But there is no doubt that, independent of this "distinction of roles" in the biblical description, that first sin is the sin of man, created by God as male and female. It is also the sin of the "first parents", to which is connected its hereditary character. In this sense we call it "original sin".

This sin, as already said, cannot be properly understood without reference to the mystery of the creation of the human being - man and woman - in the image and likeness of God. By means of this reference one can also understand the mystery of that "non-likeness" to God in which sin consists, and which manifests itself in the evil present in the history of the world. Similarly one can understand the mystery of that "non-likeness" to God, who "alone is good" (cf. Mt 19:17) and-the fullness of good. If sin's "non-likeness" to God, who is Holiness itself, presupposes "likeness" in the sphere of freedom and free will, it can then be said that for this very reason the "non-likeness" contained in sin is all the more tragic and sad. It must be admitted that God, as Creator and Father, is here wounded, "offended" - obviously offended - in the very heart of that gift which belongs to God's eternal plan for man.

At the same time, however, as the author of the evil of sin, the human being - man and woman - is affected by it. The third chapter of Genesis shows this with the words which clearly describe the new situation of man in the created world. It shows the perspective of "toil", by which man will earn his living (cf. Gen 3:17-19) and likewise the great "pain" with which the woman will give birth to her children (cf. Gen 3 :16). And all this is marked by the necessity of death, which is the end of human life on earth. In this way man, as dust, will "return to the ground, for out of it he was taken": "you are dust, and to dust you shall return" (cf. Gen 3:19).

These words are confirmed generation after generation. They do not mean that the image and the likeness of God in the human being, whether woman or man, has been destroyed by sin; they mean rather that it has been "obscured"30 and in a sense "diminished". Sin in fact "diminishes" man, as the Second Vatican Council also recalls.31 If man is the image and likeness of God by his very nature as a person, then his greatness and his dignity are achieved in the covenant with God, in union with him, in striving towards that fundamental unity which belongs to the internal "logic" of the very mystery of creation. This unity corresponds to the profound truth concerning all intelligent creatures and in particular concerning man, who among all the creatures of the visible world was elevated from the beginning through the eternal choice of God in Jesus: "He chose us in (Christ) before the foundation of the world, ... He destined us in love to be his sons through Jesus Christ, according to the purpose of his will" (Eph 1:4-6). The biblical teaching taken as a whole enables us to say that predestination concerns all human persons, men and women, each and every one without exception. 9

"He shall rule over you"

  1. The biblical description in the Book of Genesis outlines the truth about the consequences of man's sin, as it is shown by the disturbance of that original relationship between man and woman which corresponds to their individual dignity as persons. A human being, whether male or female, is a person, and therefore, "the only creature on earth which God willed for its own sake"; and at the same time this unique and unrepeatable creature "cannot fully find himself except through a sincere gift of self".32 Here begins the relationship of "communion" in which the "unity of the two" and the personal dignity of both man and woman find expression. Therefore when we read in the biblical description the words addressed to the woman: "Your desire shall be for your husband, and he shall rule over you" (Gen 3:16)we discover a break and a constant threat precisely in regard to this "unity of the two" which corresponds to the dignity of the image and likeness of God in both of them. But this threat is more serious for the woman, since domination takes the place of "being a sincere gift" and therefore living "for" the other: "he shall rule over you". This "domination" indicates the disturbance and loss of the stability of that fundamental equality which the man and the woman possess in the "unity of the two": and this is especially to the disadvantage of the woman, whereas only the equality resulting from their dignity as persons can give to their mutual relationship the character of an authentic "communio personarum". While the violation of this equality, which is both a gift and a right deriving from God the Creator, involves an element to the disadvantage of the woman, at the same time it also diminishes the true dignity of the man. Here we touch upon an extremely sensitive point in the dimension of that "ethos" which was originally inscribed by the Creator in the very creation of both of them in his own image and likeness.

This statement in Genesis 3:16 is of great significance. It implies a reference to the mutual relationship of man and woman in marriage. It refers to the desire born in the atmosphere of spousal love whereby the woman's "sincere gift of self" is responded to and matched by a corresponding "gift" on the part of the husband. Only on the basis of this principle can both of them, and in particular the woman, "discover themselves" as a true "unity of the two" according to the dignity of the person. The matrimonial union requires respect for and a perfecting of the true personal subjectivity of both of them. The woman cannot become the "object" of "domination" and male "possession". But the words of the biblical text directly concern original sin and its lasting consequences in man and woman. Burdened by hereditary sinfulness, they bear within themselves the constant "inclination to sin", the tendency to go against the moral order which corresponds to the rational nature and dignity of man and woman as persons. This tendency is expressed in a threefold concupiscence, which Saint John defines as the lust of the eyes, the lust of the flesh and the pride of life (cf. 1 Jn 2:16). The words of the Book of Genesis quoted previously (3: 16) show how this threefold concupiscence, the "inclination to sin", will burden the mutual relationship of man and woman.

These words of Genesis refer directly to marriage, but indirectly they concern the different spheres of social life: the situations in which the woman remains disadvantaged or discriminated against by the fact of being a woman. The revealed truth concerning the creation of the human being as male and female constitutes the principal argument against all the objectively injurious and unjust situations which contain and express the inheritance of the sin which all human beings bear within themselves. The books of Sacred Scripture confirm in various places the actual existence of such situations and at the same time proclaim the need for conversion, that is to say, for purification from evil and liberation from sin: from what offends neighbour, what "diminishes" man, not only the one who is offended but also the one who causes the offence. This is the unchangeable message of the Word revealed by God. In it is expressed the biblical "ethos" until the end of time.33

In our times the question of "women's rights" has taken on new significance in the broad context of the rights of the human person. The biblical and evangelical message sheds light on this cause, which is the object of much attention today, by safeguarding the truth about the "unity" of the "two", that is to say the truth about that dignity and vocation that result from the specific diversity and personal originality of man and woman. Consequently, even the rightful opposition of women to what is expressed in the biblical words "He shall rule over you" (Gen 3:16) must not under any condition lead to the "masculinization" of women. In the name of liberation from male "domination", women must not appropriate to themselves male characteristics contrary to their own feminine "originality". There is a well-founded fear that if they take this path, women will not "reach fulfilment", but instead will deform and lose what constitutes their essential richness. It is indeed an enormous richness. In the biblical description, the words of the first man at the sight of the woman who had been created are words of admiration and enchantment, words which fill the whole history of man on earth.

The personal resources of femininity are certainly no less than the resources of masculinity: they are merely different. Hence a woman, as well as a man, must understand her "fulfilment" as a person, her dignity and vocation, on the basis of these resources, according to the richness of the femininity which she received on the day of creation and which she inherits as an expression of the "image and likeness of God" that is specifically hers. The inheritance of sin suggested by the words of the Bible - "Your desire shall be for your husband, and he shall rule over you" - can be conquered only by following this path. The overcoming of this evil inheritance is, generation after generation, the task of every human being, whether woman or man. For whenever man is responsible for offending a woman's personal dignity and vocation, he acts contrary to his own personal dignity and his own vocation. 10

Proto-evangelium

  1. The Book of Genesis attests to the fact that sin is the evil at man's "beginning" and that since then its consequences weigh upon the whole human race. At the same time it contains the first foretelling of victory over evil, over sin. This is proved by the words which we read in Genesis 3:15, usually called the "Proto-evangelium": "I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heel". It is significant that the foretelling of the Redeemer contained in these words refers to "the woman". She is assigned the first place in the Proto-evangelium as the progenitrix of him who will be the Redeemer of man.34 And since the redemption is to be accomplished through a struggle against evil - through the "enmity" between the offspring of the woman and the offspring of him who, as "the father of lies" (Jn 8:44),is the first author of sin in human history - it is also an enmity between him and the woman.

These words give us a comprehensive view of the whole of Revelation, first as a preparation for the Gospel and later as the Gospel itself. From this vantage point the two female figures, Eve and Mary, are joined under the name of woman.

The words of the Proto-evangelium, re-read in the light of the New Testament, express well the mission of woman in the Redeemer's salvific struggle against the author of evil in human history.

The comparison Eve-Mary constantly recurs in the course of reflection on the deposit of faith received from divine Revelation. It is one of the themes frequently taken up by the Fathers, ecclesiastical writers and theologians.35 As a rule, from this comparison there emerges at first sight a difference, a contrast. Eve, as "the mother of all the living" (Gen 3: 20), is the witness to the biblical "beginning", which contains the truth about the creation of man made in the image and likeness of God and the truth about original sin. Mary is the witness to the new "beginning" and the "new creation" (cf. 2 Cor 5:17), since she herself, as the first of the redeemed in salvation history, is "a new creation": she is "full of grace". It is difficult to grasp why the words of the Protoevangelium place such strong emphasis on the "woman", if it is not admitted that in her the new and definitive Covenant of God with humanity has its beginning, the Covenant in the redeeming blood of Christ. The Covenant begins with a woman, the "woman" of the Annunciation at Nazareth. Herein lies the absolute originality of the Gospel: many times in the Old Testament, in order to intervene in the history of his people, God addressed himself to women, as in the case of the mothers of Samuel and Samson. However, to make his Covenant with humanity, he addressed himself only to men: Noah, Abraham, and Moses. At the beginning of the New Covenant, which is to be eternal and irrevocable, there is a woman: the Virgin of Nazareth. It is a sign that points to the fact that "in Jesus Christ" "there is neither male nor female" (Gal 3:28).In Christ the mutual opposition between man and woman - which is the inheritance of original sin - is essentially overcome. "For you are all one in Jesus Christ", Saint Paul will write (ibid.).

These words concern that original "unity of the two" which is linked with the creation of the human being as male and female, made in the image and likeness of God, and based on the model of that most perfect communion of Persons which is God himself. Saint Paul states that the mystery of man's redemption in Jesus Christ, the son of Mary, resumes and renews that which in the mystery of creation corresponded to the eternal design of God the Creator. Precisely for this reason, on the day of the creation of the human being as male and female "God saw everything that he had made, and behold, it was very good" (Gen 1:31). The Redemption restores, in a sense, at its very root, the good that was essentially "diminished" by sin and its heritage in human history.

The "woman" of the Proto-evangelium fits into the perspective of the Redemption. The comparison Eve-Mary can be understood also in the sense that Mary assumes in herself and embraces the mystery of the "woman" whose beginning is Eve, "the mother of all the living" (Gen 3:20). First of all she assumes and embraces it within the mystery of Christ, "the new and the last Adam" (cf. 1 Cor 15:45),who assumed in his own person the nature of the first Adam. The essence of the New Covenant consists in the fact that the Son of God, who is of one substance with the eternal Father, becomes man: he takes humanity into the unity of the divine Person of the Word. The one who accomplishes the Redemption is also a true man. The mystery of the world's Redemption presupposes thatGod the Son assumed humanity as the inheritance of Adam, becoming like him and like every man in all things, "yet without sinning"(Heb 4:15). In this way he "fully reveals man to himself and makes man's supreme calling clear", as the Second Vatican Council teaches.36 In a certain sense, he has helped man to discover "who he is" (cf. Ps 8:5).

In the tradition of faith and of Christian reflection throughout the ages, the coupling Adam-Christ is often linked with that of Eve-Mary. If Mary is described also as the "new Eve", what are the meanings of this analogy? Certainly there are many. Particularly noteworthy is the meaning which sees Mary as the full revelation of all that is included in the biblical word "woman": a revelation commensurate with the mystery of the Redemption. Mary means, in a sense, a going beyond the limit spoken of in the Book of Genesis (3: 16) and a return to that "beginning" in which one finds the "woman" as she was intended to be in creation, and therefore in the eternal mind of God: in the bosom of the Most Holy Trinity. Mary is "the new beginning" of the dignity and vocation of women, of each and every woman.37

A particular key for understanding this can be found in the words which the Evangelist puts on Mary's lips after the Annunciation, during her visit to Elizabeth: "He who is mighty has done great things for me" (Lk 1:49). These words certainly refer to the conception of her Son, who is the "Son of the Most High" (Lk1:32), the "holy one" of God; but they can also signify the discovery of her own feminine humanity. He "has done great things for me": this is the discovery of all the richness and personal resources of femininity, all the eternal originality of the "woman", just as God wanted her to be, a person for her own sake, who discovers herself "by means of a sincere gift of self".

This discovery is connected with a clear awareness of God's gift, of his generosity. From the very "beginning" sin had obscured this awareness, in a sense had stifled it, as is shown in the words of the first temptation by the "father of lies" (cf. Genesis 3:1-5).At the advent of the "fullness of time" (cf. Gal 4:4),when the mystery of Redemption begins to be fulfilled in the history of humanity, this awareness bursts forth in all its power in the words of the biblical "woman" of Nazareth. In Mary, Eve discovers the nature of the true dignity of woman, of feminine humanity. This discovery must continually reach the heart of every woman and shape her vocation and her life.

  1. Mary is the "figure" of the Church:43: "For in the mystery of the Church, herself rightly called mother and virgin, the Blessed Virgin came first as an eminent and singular exemplar of both virginity and motherhood. ... The Son whom she brought forth is He whom God placed as the first-born among many brethren (cf. Rom 8: 29),namely, among the faithful. In their birth and development she cooperates with a maternal love".44 "Moreover, contemplating Mary's mysterious sanctity, imitating her charity, and faithfully fulfilling the Father's will, the Church herself becomes a mother by accepting God's word in faith. For by her preaching and by baptism she brings forth to a new and immortal life children who are conceived by the Holy Spirit and born of God".45 This is motherhood "according to the Spirit" with regard to the sons and daughters of the human race. And this motherhood - as already mentioned - becomes the woman's "role" also in virginity. "The Church herself is a virgin, who keeps whole and pure the fidelity she has pledged to her Spouse".46 This is most perfectly fulfilled in Mary. The Church, therefore, "imitating the Mother of her Lord, and by the power of the Holy Spirit, ... preserves with virginal purity an integral faith, a firm hope, and a sincere charity".47

The Council has confirmed that, unless one looks to the Mother of God, it is impossible to understand the mystery of the Church, her reality, her essential vitality. Indirectly we find here a reference to the biblical exemplar of the "woman" which is already clearly outlined in the description of the "beginning" (cf. Gen 3:15)and which procedes from creation, through sin to the Redemption. In this way there is a confirmation of the profound union between what is human and what constitutes the divine economy of salvation in human history. The Bible convinces us of the fact that one can have no adequate hermeneutic of man, or of what is "human", without appropriate reference to what is "feminine". There is an analogy in God's salvific economy: if we wish to understand it fully in relation to the whole of human history, we cannot omit, in the perspective of our faith, the mystery of "woman": virgin-mother-spouse. 11

Source

AAS 80 (1988): 1653-1729;
St. Paul Books and Media, 1988 (Vatican Translation)


© This material has been compiled by M. Jean Frisk and Danielle M. Peters, S.T.D.
Copyright is reserved for The Marian Library/International Marian Research Institute.
Most recently updated in 2018.

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