Mary and the Saints : Companions on the Journey

by Campbell, James P.

• ISBN13: 9780829417258
• ISBN10: 0829417257
• Edition: 5th
• Format: Paperback
• Copyright: 2001-07-01
• Publisher: Loyola Pr

Summary

This booklet gives a short outline of the origins of the devotions to Mary and the saints, the way in which saints are proclaimed today, and the place apparitions of Mary have in the context of the Church. The hope is that catechetical leaders will find here a resource that will help explain the place of Mary and the saints within the context of the life of the Church. Many of the most touching images in the Catholic imagination are those of the Blessed Virgin Mary and of favorite saints. We imagine, for example, the young Mary facing an angel who asks her to make a choice not only for herself but for the world as well or the image of a sorrowful mother at the foot of the cross. We also imagine the saints and their heroic love for God and others: the joy of St. Francis of Assisi preaching to the birds; the sacrifice of St. Maximillian Kolbe giving up his life so another can live. This book gives a short outline of the origins of the devotions to Mary and the saints, the way in which saints are proclaimed today, and the place apparitions of Mary have in the context of the Church. -From the introduction Catholic Basics: A Pastoral Series offers an in-depth yet accessible understanding of the fundamentals of the Catholic faith for adults, both those active in pastoral ministry and those preparing for ministry. The series helps readers explore the Catholic tradition and apply what they have learned to their lives and ministry situations. Includes study questions and suggestions for further reading.

Table of Contents

About tphe Series	viii
Certification Standards: National Resources for Church Ministry	ix
Introduction	xi
Mary in the New Testament	1	(12)
Mary in the Gospel of Mark	2	(1)
Mary in the Gospel of Matthew	3	(1)
Mary in the Gospel of Luke	4	(5)
Mary in the Gospel of John	9	(2)
Brothers and Sisters of Jesus?	11	(1)
Summary	11	(1)
For Reflection	12	(1)
The Deepening Understanding of Mary in the Early Church	13	(9)
The Development of the Doctrine of Mary	14	(1)
Early Church Fathers on Mary	15	(2)
Mary as Theotokos	17	(3)
Summary	20	(1)
For Reflection	21	(1)
Saints in the Early Church	22	(9)
Martyrs in Early Christendom	23	(2)
The Practice of Veneration of Martyrs	25	(1)
Martyrs as Intercessors	25	(1)
Sainthood after the Persecutions	26	(3)
Summary	29	(1)
For Reflection	30	(1)
Saints in the Early Middle Ages	31	(7)
Saints as Sources of Spiritual Power	33	(2)
The Use of Relics	35	(1)
The Prayer of Intercession	36	(1)
Summary	37	(1)
For Reflection	37	(1)
Mary in the Middle Ages	38	(11)
The Importance of the Monasteries	39	(1)
Growth of City Life	40	(1)
Developing Images of Mary	41	(1)
The Later Middle Ages	42	(1)
Mary as Mediatrix of Grace	43	(2)
Queen of Heaven	45	(1)
The Origins of the Rosary	46	(1)
Summary	47	(1)
For Reflection	48	(1)
Saints in the Later Middle Ages	49	(11)
Saints as Helpers	50	(1)
Reforms of the Avignon Papacy	51	(1)
Growing Popularity of Saints	51	(4)
Saints in the Later Middle Ages	55	(1)
Council of Trent Responds to Luther	56	(1)
The Process of Canonization Today	57	(1)
Summary	58	(1)
For Reflection	59	(1)
Apparitions of Mary	60	(13)
Apparitions of Mary	61	(9)
Norms for Authenticity of Apparitions	70	(2)
Summary	72	(1)
For Reflection	72	(1)
Mary and the Saints in the Modern World	73	(13)
Mary and the Second Vatican Council	74	(3)
Marialis Cultus	77	(2)
Mary and the Latin American Episcopate	79	(1)
Pope John Paul II and Mary	80	(1)
Saint Therese of Lisieux	80	(5)
Summary	85	(1)
For Reflection	85	(1)
Conclusion	86	(2)
Abbreviations	88	(1)
Bibliography	89	(3)
Acknowledgments	92	(2)
About the Author	94

Excerpts

Catholic Basics: A Pastoral Ministry Series offers an indepth
yet accessible understanding of the fundamentals
of the Catholic faith for adults, both those preparing for lay
ministry and those interested in the topics for their own personal
growth. The series helps readers explore the Catholic tradition
and apply what they have learned to their lives and ministry
situations. Each title offers a reliable introduction to a
specific topic and provides a foundational understanding of
the concepts.
Each book in the series presents a Catholic understanding of
its topic as found in Scripture and the teachings of the Church.
Each of the authors has paid special attention to the documents
of the Second Vatican Council and the Catechism of the Catholic
Church, so that further learning can be guided by these core
resources.
Chapters conclude with study questions that may be used for
small group review or for individual reflection. Additionally, suggestions
for further reading offer dependable guides for extra
study.
The initiative of the National Conference of Catechetical
Leadership led to the development of an earlier version of this
series. The indispensable contribution of the series editor, Dr.
Thomas Walters, helped ensure that the concepts and ideas presented
here are easily accessible to a wide audience.


CERTIFICATION STANDARDS:
NATIONAL RESOURCES FOR
CHURCH MINISTRY
Each book in this theology series relates to standards for theological
competency identified in the resources listed below.
Three national church ministry organizations provide standards
for certification programs that serve their respective ministries.
The standards were developed in collaboration with the United
States Catholic Conference Commission on Certification and
Accreditation. The fourth resource is the latest document, and it
was developed to identify common goals of the three sets of
standards.
Competency Based Certification Standards for Pastoral Ministers, Pastoral
Associates and Parish Life Coordinators. Chicago: National
Association for Lay Ministry, Inc. (NALM), 1994.
These standards address three roles found in pastoral ministry
settings in the United States. The standards were the earliest to
receive approval from the United States Catholic Conference
Commission on Certification and Accreditation. Copies of the
standards are available from the National Association for Lay
Ministry, 5420 S. Cornell, Chicago, IL 60615-5604.
National Certification Standards for Professional Parish Directors of
Religious Education. Washington, DC: National Conference for
Catechetical Leadership, 1998.
NCCL developed standards to foster appropriate initial
education and formation, as well as continuing personal and professional
development, of those who serve as Directors of
Religious Education (DREs). The standards address various areas
of knowledge and abilities needed in the personal, theological,
and professional aspects of the ministry. Also included is a code
of ethics for professional catechetical leaders. Available from the
National Conference of Catechetical Leadership, 3021 Fourth
Street NE, Washington, DC 20017-1102.
NFCYM Competency-Based Standards for the Coordinator of Youth
Ministry. Washington, DC: National Federation for Catholic
Youth Ministry, 1996.
This document lays out the wide range of knowledge and
skills that support ministry with young people as well as the successful
leadership and organization of youth ministry wherever it
may be situated. The standards are available from the National
Federation for Catholic Youth Ministry, 415 Michigan Avenue
NE, Suite 40, Washington, DC 20017-1518.
Merkt, Joseph T., ed. Common Formation Goals for Ministry. A joint
publication of NALM, NFCYM, and NCCL, 2000.
Rev. Joseph Merkt compared the documentation of standards
cited by three national organizations serving pastoral, youth, and
catechetical ministries. The resulting statement of common goals
identifies common ground for those who prepare persons for
ministry, as well as for the many people who wear multiple hats.
Copies are available from NALM, NCCL, or NFCYM.


INTRODUCTION
Many of the most touching images in the Catholic imagination
are those of the Blessed Virgin Mary and of favorite saints.
We imagine, for example, the young Mary facing
an angel who asks her to make a choice not only for herself but
for the world as well or the image of a sorrowful mother at the
foot of the cross. We also imagine the saints and their heroic love
for God and others: the joy of St. Francis of Assisi preaching to
the birds; the sacrifice of St. Maximillian Kolbe giving up his life
so another can live; and the steadfast faith of St. Thérèse of
Lisieux, whose “little way” gives modern Christians an accessible
means to travel the path to holiness.
Pope John Paul II wrote a post-synodal apostolic exhortation
on the Church in America, Ecclesia in America (EA). In chapter
1, “The Encounter with the Living Jesus Christ,” the Holy
Father writes about the important role of devotions to Mary and
the saints in American spiritual life (11). The life of devotion is
intense and takes place in all levels of society. The devotions are
carried out in practices such as pilgrimages to shrines of Mary
and the saints; the use of sacramentals like water, oil, and candles;
and the popular devotion of praying the Rosary. The pope notes
that these forms of piety are important ways in which the faithful
can learn both genuine spiritual values leading to a life of conversion
and practical ways to care for others. When practiced
within the context of the life of the Church, they lead to the
inculturation of Christian values in the local cultures.
The General Directory for Catechesis (GDC) also acknowledges
that the devotional life is a “vital dimension in Catholic life.”
Popular devotions to the saints can arouse in the faithful a capacity
for self-dedication and even heroism in professing the faith.
Through popular devotions, people can arrive at a “keen sensitivity”
to the virtues of God: “his fatherly compassion, his providence,
his benevolence and loving presence” (#195, as quoted
from Evangelii Nuntiandi [EN], On Evangelization in the Modern
World, #48). When devotions are prayed in balance,
[they] can develop in the inmost depths of man
habits of virtue rarely to be found otherwise in the
same degree, such as patience, acceptance of the
Cross in daily life, detachment, openness to other
men and a spirit of ready service.
(GDC, #195, as quoted from EN, #48)
When not prayed in the context of the teaching of the
Church, however, devotions can lead to “dangers arising out of its
errors or fanaticism, superstition, syncretism, or religious ignorance
. . .”(#195, as quoted from EN, #48). This caution extends
to devotions to Mary: Certain forms of Marian devotion . . . ,
because of long usage, require a renewed catechesis to restore to
them elements that have become lost or obscured (GDC, #196).
This book gives a short outline of the origins of the devotions
to Mary and the saints, the way in which saints are proclaimed
today, and the place apparitions of Mary have in the context of
the Church. The hope is that readers will find here a resource
that will help explain the place of Mary and the saints within the
context of the life of the Church.

CHAPTER 1
Mary in the New Testament

When we consider the great impact Mary has had on
the history of Christian spirituality, and the impact
she continues to have on the daily life of Christians
today, we can be surprised that there is so little written about her
in the New Testament. In fact, there are more verses about Mary
in the Qu?an, the sacred text of Islam, than there are in the New
Testament, where Mary appears in the four Gospels and the Acts
of the Apostles.
Mary in the Gospel of Mark
In the Gospel of Mark, there are no scenes in which Mary
appears alone. She appears only once in company with the rest of
her family (Mark 3:21, 31–35) at a point in Jesus’ life when he is
beginning his ministry to a wider audience. His family appears
embarrassed with his activities and attempts to take him home:
“When his family heard it, they went out to restrain him, for
people were saying, ‘He has gone out of his mind’” (Mark 3:21).
Later in the chapter, while Jesus is preaching, his family once
again gathers and calls for him. When the crowd tells him of his
family’s presence, he replies:
“Who are my mother and my brothers?” And looking
at those who sat around him, he said, “Here are
my mother and my brothers! Whoever does the will
of God is my brother and sister and mother.”
(Mark 3:33–35)
This scene, in which Jesus presents the importance and intimacy
of discipleship, does not instill in readers a desire to form a
close relationship with Mary. Neither is Mark’s critical outlook
alleviated at 6:1–6, when the locals at Nazareth are astounded at
Jesus’ religious prominence: “‘Is not this the carpenter, the son of
Mary and brother of James and Joses and Judas and Simon, and
are not his sisters here with us?’” (Mark 6:3).

In response, Jesus says that a prophet is not at home in his
own country, and leaves his hometown for the wider world.
Again, these events do little to convey a positive image of Mary.
Mary in the Gospel of Matthew
In Matthew’s Gospel, Mark’s dismissal of Mary along with the
other blood relatives of Jesus is softened with a greater recognition
of her position in the mystery of salvation. Matthew does
not present Mary in a direct way. Rather, Matthew presents her
through the story of Joseph’s calling by an angel to his vocation
as Jesus’ guardian.
Now the birth of Jesus the Messiah took place in
this way. When his mother Mary had been engaged
to Joseph, but before they lived together, she was
found to be with child from the Holy Spirit. Her
husband Joseph, being a righteous man and unwilling
to expose her to public disgrace, planned to dismiss
her quietly. But just when he had resolved to
do this, an angel of the Lord appeared to him in a
dream and said, “Joseph, son of David, do not be
afraid to take Mary as your wife, for the child conceived
in her is from the Holy Spirit. She will bear
a son, and you are to name him Jesus, for he will
save his people from their sins.” All this took place
to fulfill what had been spoken by the Lord through
the prophet:
“Look, the virgin shall conceive and bear a son,
and they shall name him Emmanuel,”
which means, “God is with us.”
When Joseph awoke from sleep, he did as the
angel of the Lord commanded him; he took her as
his wife, but had no marital relations with her
until she had borne a son; and he named him
Jesus.
(Matthew 1:18–25)
The angel reveals to Joseph that Jesus is Emmanuel, “God
with us,” the fulfillment of the greatest hopes of Israel. The role
of Mary is also revealed as that of a virgin who is totally dedicated
to God, living in intimate relationship with the Holy Spirit.
In proclaiming that Jesus was born of Mary, Matthew emphasizes
Jesus’ humanity and places him within the context of the
Jewish faith. He also emphasizes Mary’s role as a partner with
God in fulfilling his plan for the salvation of humankind from all
eternity. Mary was the pinnacle of the faith of Israel in its relationship
with God.
Matthew softens the image of Mary as found in Mark. Mary
is not just the blood mother of Jesus who is left behind as Jesus
fulfills the requirements of his ministry. She is the Virgin Mother
of Israel, the one who is related to the Holy Spirit, the one who,
through her cooperation with God, provides the possibility of
Israel’s hope.
Mary in the Gospel of Luke
The Gospel of Luke is the primary source for the warm images
of Mary that are most popular in the Catholic world. While
Mary receives passing mention in the Gospels of Mark and
Matthew, she is a principal player in Luke.
THE ANNUNCIATION
In Luke, Mary first appears at 1:26–38. She is a teenage girl
greeted by an angel who tells her that she will be the mother of
the Messiah. In Jewish culture of this time, the normal age for
betrothal was soon after a girl’s twelfth birthday.
Mary is no doubt puzzled by the angel’s greeting: “Greetings,
favored one! The Lord is with you” (Luke 1:28).
The greeting, translated by St. Jerome in the Latin Vulgate as
“full of grace,” implies the giving of unmerited favor from one
who is all-powerful to someone who receives it as blessing. It is a
sign of God’s willingness to form a special, personal relationship
with Mary, who is his choice and love.
The angel then informs Mary of the nature of the special relationship
God is entering into with her.
The angel said to her, “Do not be afraid, Mary, for
you have found favor with God. And now, you will
conceive in your womb and bear a son, and you
will name him Jesus. He will be great, and will be
called the Son of the Most High, and the Lord God
will give to him the throne of his ancestor David.
He will reign over the house of Jacob forever, and
of his kingdom there will be no end.”
(Luke 1:30–33)
When Mary asks how this will be done since she is a virgin,
the angel replies:
“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 holy; he will
be called Son of God.” (1:35)
Mary is the first to hear that the promise of salvation—the
promise that is the hope for her people and for the world—will
be fulfilled. She responds, “‘Here am I, the servant of the Lord;
let it be with me according to your word.’ Then the angel departed
from her” (Luke 1:38).
Mary gives God her absolute consent—and in giving her consent,
she becomes the first and most faithful of Jesus’ disciples.
THE VISITATION
Mary, having learned from the angel of Elizabeth’s pregnancy,
goes to visit her in Judah, a week’s walk from Nazareth. Mary’s
kindness and concern for Elizabeth are seen in her immediate
decision to visit her cousin and share the good news with her. As
Mary arrives, Elizabeth is moved by the Spirit to proclaim her
blessed among women:
And Elizabeth was filled with the Holy Spirit and
exclaimed with a loud cry, “Blessed are you among
women, and blessed is the fruit of your womb. And
why has this happened to me, that the mother of my
Lord comes to me? For as soon as I heard the sound
of your greeting, the child in my womb leaped for
joy. And blessed is she who believed that there
would be a fulfillment of what was spoken to her by
the Lord.” (1:41–45)
Elizabeth’s acclamation is important for a number of reasons.
For the first time in Luke’s Gospel, the title “Lord” is used for
Jesus. It is the word used in Greek to translate the name of God,
Yahweh. It is a name for God that is full of awe and mystery.
Elizabeth recognizes Mary’s blessedness on two accounts.
First, because Mary has accepted God’s will that she be the mother
of the Messiah; second, because Mary has believed. She has
become the model of what it means to be a disciple.
THE MAGNIFICAT
Mary’s response to Elizabeth has been for centuries the source of
inspiration for artists, musicians, and poets. It is also her song
that is sung every day in the prayer of the Church.
And Mary said,
“My soul magnifies the Lord,
and my spirit rejoices in God my Savior,
for he has looked with favor on the lowliness of his
servant.
Surely, from now on all generations will call me
blessed;
for the Mighty One has done great things for me,
and holy is his name.
His mercy is for those who fear him
from generation to generation.
He has shown strength with his arm;
he has scattered the proud in the thoughts of their
hearts.
He has brought down the powerful from their thrones,
and lifted up the lowly;
he has filled the hungry with good things,
and sent the rich away empty.
He has helped his servant Israel,
in remembrance of his mercy,
according to the promise he made to our ancestors,
to Abraham and to his descendants forever.”
And Mary remained with her about three months and
then returned to her home. (1:46–56)
Mary’s response to Elizabeth’s proclamation reflects the meaning
of her life and the memory of the early Church regarding what she
means to the Christian community. Mary’s song is one of rejoicing
in the action of God—in the history of Israel and in her life. The
song reflects the Exodus experience, when the Hebrews were a
hated and despised people who were freed from slavery. It reflects
their experience in the desert, where they were totally dependent on
God. In the period of the judges the spirit came on charismatic
individuals who fought for the people. In times of wealth the ruling
classes of Israel and Judah themselves became the oppressors of the
poor. But the experience of the Babylonian captivity again reminded
the people that they were totally dependent on God. The later
books of the Old Testament show dependence on God for love and
mercy as the central theme of Jewish spirituality.
Mary’s prayer summarizes the needs of the poor. It shows
what it means to be confident in the power of God’s mercy from
generation to generation. The proud are scattered, and the
mighty are brought down from their thrones. The hungry are
fed, and the rich are sent away empty. More than any other single
passage, the Magnificat shows Mary as a symbol of hope and
a sign of God’s care for the needy and helpless in this world.
THE BIRTH OF JESUS
Mary remains a major figure in Luke’s Gospel through the narratives
of Jesus’ birth and early years. The shepherds and other
witnesses are amazed at the events surrounding Jesus’ birth—and
Mary treasures the events in her heart (see Luke 2:19). When
Mary and Joseph take Jesus to be presented in the Temple, Mary
hears from Simeon that her own life will not be without pain:
Then Simeon blessed them and said to [Jesus’]
mother Mary, “This child is destined for the falling
and the rising of many in Israel, and to be a sign
that will be opposed so that the inner thoughts of
many will be revealed—and a sword will pierce
your own soul too.” (2:34–35)
Mary’s sorrow is evident in the final scene of the Luke infancy
narrative, when Jesus reaches the age of twelve. Mary and
Joseph have come with Jesus to Jerusalem on pilgrimage. When
they are returning home, Mary and Joseph discover that Jesus is
missing. They return to Jerusalem and, after three days, discover
Jesus speaking with the elders in the Temple.
When his parents saw him they were astonished;
and his mother said to him, “Child, why have you
treated us like this? Look, your father and I have
been searching for you in great anxiety.” He said to
them, “Why were you searching for me? Did you
not know that I must be in my Father’s house?” But
they did not understand what he said to them. Then
he went down with them and came to Nazareth,
and was obedient to them. His mother treasured all
these things in her heart. (2:48–51)
THE FAITHFUL DISCIPLE
The incident between Jesus and his family that we saw in Mark
3:21, 31–35 loses its bite in Luke’s Gospel. When Jesus’ family
comes to where he is teaching, and he learns that they are there,
he says to the crowd, “My mother and my brothers are those who
hear the word of God and do it” (Luke 8:21). In Luke, Jesus’
mother and relatives are considered faithful disciples, showing up
at Pentecost among the believers awaiting the coming of the
Holy Spirit (see Acts 1:13–14).
Mary in the Gospel of John
The Gospel of John contains two important passages in which
Mary appears. She first appears in the marriage at Cana, where
she is instrumental in the beginnings of Jesus’ ministry. She then
appears at the foot of the cross, where she is named the Mother
of the Church.
THE MARRIAGE AT CANA
In John’s Gospel, the wedding feast at Cana is the beginning of
Jesus’ public ministry. Jesus and his disciples have been invited to
the wedding of a family friend. In the course of the celebration,
Mary discovers that the family will be short of wine, which will
be a major embarrassment to them.
Jesus and his disciples had also been invited to the
wedding. When the wine gave out, the mother of
Jesus said to him, “They have no wine.” And Jesus
said to her, “Woman, what concern is that to you and
to me? My hour has not yet come.” His mother said
to the servants, “Do whatever he tells you.” Now
standing there were six stone water jars for the Jewish
rites of purification, each holding twenty or thirty
gallons. Jesus said to them, “Fill the jars with water.”
And they filled them up to the brim. He said to them,
“Now draw some out, and take it to the chief steward.”
So they took it. When the steward tasted the
water that had become wine, and did not know
where it came from (though the servants who had
drawn the water knew), the steward called the bridegroom
and said to him, “Everyone serves the good
wine first, and then the inferior wine after the guests
have become drunk. But you have kept the good
wine until now.” Jesus did this, the first of his signs,
in Cana of Galilee, and revealed his glory; and his
disciples believed in him. (2:2–11)
The wedding scene of Cana is John’s story of Jesus’ introduction
to his ministry. In this introduction, the “mother of Jesus”
plays a decisive role. She serves as the one who helps Jesus make
the transition into his public ministry. Jesus’ objection that his
hour has not yet come is met with Mary’s silent faith, and she initiates
the event that will lead to his final hour. Mary is present at
the beginning of Jesus’ ministry, as she will be at the end, when
Jesus is glorified through his death on the cross.
Jesus addresses Mary as “woman.” She is addressed as “woman”
again at the crucifixion (John 19:25–27). This could mean that
John is alluding to Mary as the new Eve, who was called “mother
of all the living” (Genesis 3:20). Mary will be seen as the mother
of all who live in faith.
THE CRUCIFIXION
As we have seen, John also presents Mary at the scene of Jesus’
final hour, his death on the cross.
Meanwhile, standing near the cross of Jesus were
his mother, and his mother’s sister, Mary the wife of
Clopas, and Mary Magdalene. When Jesus saw his
mother and the disciple whom he loved standing
beside her, he said to his mother, “Woman, here is
your son.” Then he said to the disciple, “Here is
your mother.” And from that hour the disciple took
her into his own home. (19:25–27)
We have seen the relationship of Mary to Eve, a theme that we
will see again, as the mother of the living in the New Covenant.
Jesus reveals Mary as the mother of the disciples. It is clear that
there is a spiritual dimension to Mary’s role in the economy of salvation.
All of Jesus’ disciples will also be “sons of Mary.”
Brothers and Sisters of Jesus?
From ancient times, the Church has believed that Jesus was
Mary’s only child and that Mary was perpetually a virgin. Yet the
Gospels talk about Jesus’ “brother’s and sisters.” The Catechism of
the Catholic Church (CCC) comments:
Against this doctrine the objection is sometimes
raised that the Bible mentions brothers and sisters
of Jesus (cf. Mark 3:31–35; 6:3; 1 Corinthians 9:5;
Galatians 1:19). The Church has always understood
these passages as not referring to other children of
the Virgin Mary. In fact James and Joseph, “brothers
of Jesus,” are the sons of another Mary, a disciple of
Christ, whom St. Matthew significantly calls “the
other Mary” (Matthew 13:55; 28:1, cf. Matthew
27:56).They are close relations of Jesus, according
to an Old Testament expression (cf. Genesis 13:8;
14:16; 29:15; etc.). (#500)

SUMMARY
In the New Testament, we see that Mary is presented in a variety of
ways. In the Gospel of Mark, there is no individual portrait of
Mary, and she is presented with Jesus’ relatives who seem to be
embarrassed with his ministry. Matthew presents Mary as a partner
with Joseph, cooperating with God to bring about the salvation of
the human race.
In the Gospel of Luke, Mary is presented in her full glory as
the one on whose decision the future of the salvation of
humankind depends (Luke 1:26–38). Luke also presents Mary as
speaking for the needs of the poor and outcast (Luke 1:46–56).
She is the witness of faith who ponders in her heart all of the
events surrounding Jesus’ birth (Luke 2:48–51). This is the image
of Mary that warms the heart of Christians who see in her the
model of Christian discipleship.
In the Gospel of John, Mary is presented as the new Eve, who
helps initiate Jesus’ ministry at the wedding at Cana (John
2:2–11), and who is present at the foot of the cross (John
19:25–27), where Jesus proclaims that she will be the mother of
all his disciples.
The number of verses on Mary in the Bible is relatively few.
But the images that they describe are the foundation of the
Church’s theological reflection on Mary and will continue to be
the source for artists and writers who reflect on the meaning of
Mary’s life for all generations.

FOR REFLECTION
1. Mary made a decision in faith as a young woman. When the
direction of your own life was unclear, how did you hear God
calling you?
2. Mary’s song, the Magnificat, describes God’s concern for the
poor, the outcast, and others on the margins of society and is a
warning to those who would use power to make others suffer.
How can you identify with the poor who are God’s chief concern?
How might you use your own power over others in ways
that are not pleasing to God? (Consider, for example, those for
whom you may have responsibility, such as a spouse, children,
aging parents, students, or coworkers.)
3. Mary acted in faith at the wedding at Cana. In what ways have
you experienced God responding unexpectedly and generously?