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Mary Most Holy (Literature)

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When I debate with others about the Genesis narratives  of creation (Gen 1 and 2) one comment that emerges is how similar both of those narratives are to other creation narratives, most notably the Enuma Elish in Babylonian mythology. This similarity for some is proof enough that the Biblical account is merely 'one among many' or that the author(s) simply stole from their captors but made minor changes (n.b., the Enuma Elish predates the written Biblical account).

Many Christian and non-Christian scholars now believe that the similarity in construction is intentional and that the Genesis account is structured close to the Babylonian myth in order to act as a theological polemic. When one puts both accounts side by side it seems as if the syntax is nearly identical—for the undiscerning mind. The slight changes of both tone and process reveals a delicate construction on the part of both authors, Babylonian and Hebrew. Contained in simple mythological language are commentaries about creation, the nature of man, the nature of God (or gods), and much more. In reading both I have always found that the Hebrew account was in all ways more fascinating, powerful, and rich.

This is not just my allegiance to Christ holding power over me. Rather, I am simply taking both narratives by the power of their own arguments. The Biblical account has the advantage of being the “response,” so to speak, but some of the best and most compelling counter-arguments are the ones that sound almost exactly like your opponent but turn the whole issue on its head. The Genesis accounts, both of them (but more the first), share this excellent quality.

I give you this example as a way of introducing a thought I had on the great and beautiful account of the Annunciation of Mary and what it relates to us. I admit that it is not the fruit of years of research or devotion—I do not think I have had the grace others had who experience an intimate relationship with Mary in their prayer—but I must admit that as I grow older I am drawn more quickly to reflect on her maternal love and anguish, both of them intensified beyond my comprehension by virtue of her son, Jesus Christ. What I want to propose is that the Evangelists, men who knew Scripture and indeed had the Spirit working within them, chose a similar approach of expressing Mary. I do not deny the historicity of the Annunciation but I found it worth my time reflecting on the parallels between Mary's mission, as it were, and the mission and commission of others in Scripture. The similarities tie her into a greater narrative and the differences set her apart. This was a conscious choice by the Evangelists but also, in my mind, their indication of a 'most unique specialness' of Mary in the whole of history.

I will focus on Luke who has a special interest in Mary. Luke also is kind enough to give us the whole paradigm by relating the announcement of the birth of John the Baptist to his father Zechariah. This narrative alone has some strong parallels in Abraham's call and promise of a son. When the angel of the Lord told them that their wives would bear them a son Abraham laughed and Zechariah said “How shall I know this? I am an old man and my wife is advanced in years” (Luke 1:18). This is the response of mankind, from ancient times immemorial to the present day. God promises the fantastic and impossible and we shake our heads both stupefied and incredulous.

At first glance, it would seem Mary's response is no different: “How can this be, since I have no relations with a man?” (Lk 1:34). This is made into a problem in English and it masks the profoundly different response of Mary. In the Greek (I won't bore you with all the details) Zechariah asks “how shall I know this” as if to say 'unless I know how can I believe?' This is why the angel silences him, literally, saying “Now you will be speechless … because you did not believe my words” (Lk 1:20). Mary, on the other hand, responds with the verb “estai” which in Greek perhaps colloquially means “how can this be” but has the force of “it shall be, how shall it come about?” Zechariah asked how will he know (gnosomai) whereas Mary asks with that powerful verb 'to be' “how will it come to pass?” Already, in this small juxtaposition we see in Mary that there is no tension between her and the message of God. This is why she can say afterward “Behold, I am the handmaid of the Lord. May it be done to me according to your word” (Lk 1:38).

We take for granted the circumstances of this passage. After all, an angel of the Lord presents himself to Mary and she trembles as every other man and woman had in all of Scripture. Yet when she is addressed there is no hesitation in her response.

More curious and fascinating still is that in nearly every narrative that deals in a special call each one contains an admission (or apprehension) of the speaker of his weakness. Jeremiah declared he was too young (Jer 1:6), Abraham that he was too old (Gen 17:17), and Moses that he could not speak well (Ex 4:10). Mary, on the other hand, says nothing of her unworthiness in any fashion. Even Isaiah who readily exclaimed “Here I am! Send me” recalled that he was a man of “unclean lips from a people of unclean lips.” Mary, however, not only accepts the word of God but finds herself fully capable from the outset of doing it. The angel says nothing of her unbelief. Rather, Mary asked and the answer was given to her because of her faith. She knew it was not to be done according to her knowledge but according to His word.

There are a wealth of examples I could bring up about the stark contrast of Mary to the rest of the holy men and women cataloged in Scripture, such as her name remaining the same despite the gravity of her task (contrary to Peter, Paul, Abraham, Israel, etc. whose names were changed). The question we must ask ourselves when contemplating Mary, her role, her importance, and her significance is “what does it mean?”

Was it arbitrary? For the believer to say such a thing about Scripture is foolishness. Much like Genesis, when we see that the argument is constructed like the others we are lulled into a false security and sense of familiarity. The account of Mary is not a polemic as such, but it is a theology-rich exposition (history). It is constructed like all the others in order to magnify the differences. As to the question “what does it mean,” which is a worthy question for each line of Scripture, she clearly meant a great deal to Luke. The early Church furnishes us with further reflection on Mary and what she meant to them (and us). Many called her the “New Eve,” for example, because if sin first entered the world through the disobedience of man and woman then it is only right that through the obedience and humility of a man (Jesus) and woman (Mary) that salvation was made available to all. Augustine expresses this sentiment in his book On Christian Teaching, albeit seemingly unfair to women, by saying “The disease [sin] entered through a corrupted female mind; healing emerged from and intact female body” (Book I.13.xxix).

For it is not our place to simply say our salvation is “through Christ alone” as if to say “nothing else matters.” Rather, it is better to wonder at “God chose that His only begotten son would be born of a woman and bear our entire human estate.” I do not diminish Christ's supreme and necessary role. What I am saying is that we must examine, marvel, pray, and give thanksgiving for how he chose to effect His grand designs. What He chooses to do, and through whom, is not merely coincidental.

Where men are often moved by grandeur God chose to enter in all humility. Likewise, where many in Scripture wanted to control the situation they were in (and in the process doubted God) Mary became a perfect conduit of grace by virtue of her obedience, lowliness, and humility.

On this, the Holy Day of the Immaculate Conception I thought it would be worthy to devote some time for reflection on Mary most holy. There is far more to say than my meager words here. I only leave this with you to look at Mary as I see her (or perhaps as I'm beginning to see her). Look to Scripture yourself and begin to uncover what is so eloquently housed within.

No other human being can claim to have known Christ in his full humanity or divinity than his mother who loved him with all the intensity of motherhood and suffered on account of his suffering more than anyone can comprehend. Woman is the crown of creation and Mary the queen of humanity. May her resplendent example lead us to Jesus Christ her son and to God almighty.
The image used in the preview is not mine. I can't find the artist, yet, but will post it when I find it.

Today is the feast of the Immaculate Conception, a doctrine hard for Catholic and Protestant alike to comprehend. I make no claims to have it all together myself but I do believe it. In this piece I do not focus on the subject-matter of this feast day largely because of my own inadequacy. Rather, what I relate to you is a reflection I had last night both before, during, and after my prayer and meditation before the blessed Sacrament (in adoration) on the matter. I prayed for wisdom and I hope some small piece was granted to me.

I hope you find this helpful. Comments and critiques are always welcome.

M
© 2012 - 2024 TESM
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Doctor-Why-Designs's avatar
From a baptist to a catholic, this seems to be a perfectly logical question.

Can someone who is immaculate(sinless) from birth, as you believe Mary was, sin?
The writer of the Gospel of Luke documents Mary sinning, right in the face of God no less.

You may recall in 2nd Chapter of Luke vs. 41-52, a young Jesus had stayed behind in Jerusalem, frightening both Mary and Joseph because they thought they lost him.
When they found in the temple, in the midst of the doctors, it is Mary who confronts him.
Luke 2:48-'And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.'
It is obvious she is not referring to God the Father in this verse, but instead her husband, Joseph.
Jesus aptly replies in the next verse:
'And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business?'
Jesus is not refering to Joseph, but God the Father, but this dumbfounded everyone around him!
(next verse)
'50 And they understood not the saying which he spake unto them.
51 And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.
52 And Jesus increased in wisdom and stature, and in favour with God and man. '
Mary knew Jesus was not Joseph's son, yet she spoke as if he was.
Either she had forgotten what transpired 12 years before or, she was trying to hide the fact Jesus was not Joseph's firstborn son.
Shoot, even Joseph should've remembered that! She was pregnant with Jesus before they even officially married.

Then again Jesus, never really acknowledged Mary as being his mother. In truth, Jesus didn't have a mother. Mary was a created being, Jesus existed since before the beginning. Sure, Mary gave birth to Jesus' human form, but Jesus created the womb, that gave him birth.

Let's fast forward to another event(Matthew 12:46-50 & Mark 3:31-35, this time Jesus is preaching to a multitude within a house. Mary and his brothers came to the house desiring to talk to him. Jesus is recorded not even recognizing his earthly family, but instead his spiritual family.

Matthew's account:
46 While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.
47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.
48 But he answered and said unto him that told him, Who is my mother? and who are my brethren?
49 And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!
50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

Mark's account:
31 There came then his brethren and his mother, and, standing without, sent unto him, calling him.
32 And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.
33 And he answered them, saying, Who is my mother, or my brethren?
34 And he looked round about on them which sat about him, and said, Behold my mother and my brethren!
35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother.