Mother of God

In less than a century, two dogmatic definitions have solemnly proclaimed truths already well known, the Immaculate Conception and the Assumption of Our Lady, as belonging to the treasure of Christian Revelation. These dogmas have added precisions to the object matter of our Faith; further still, they have spotlighted the mystery which is their source and reason: the divine maternity of the Blessed Virgin.

If Mary was immaculate in her conception, if she was raised to incomparable sanctity, if she was admitted into heaven, body and soul, it is because she was a worthy Mother of God ([Mother of Jesus])..

This august title has acquired such a familiar ring that often enough we speak it without grasping all that it embodies in grandeur, sublimity and power. It is doubtless impossible to appraise it at its true worth, since to understand it fully, one must needs comprehend the Divinity itself and yet we should esteem it as it deserves to be and we should draw inspiration from it in everyday life.

The Church insists that we maintain and increase our devotion towards the Mother of God. During the month of the Rosary the consoling refrain: “Holy Mary, Mother of God….”, kept reverberating in our ears. The Church has instituted a special feast to recall the decision of the Council of Ephesus on Mary’s divine maternity. During this holy season, more than ever, Mary is seen as Mother of God ([and the Mother of Jesus]) in all the mysteries of Christ’s nativity and childhood. And as the mystery of the Incarnation is not restricted to one definite period of the year, but fills an entire life, so also devotion to the Mother of God can be manifested in a special manner at certain times, yet it should inspire us through the entire year.

Of all titles given to the Blessed Virgin that of Mother of God is the most sublime and mysterious. It is also the fountainhead of all her other titles. These titles, which the piety of centuries has accumulated to honor Mary in her mysteries, are without number. Be they ancient or modern, titles of honor, confidence or praise together they are diverse gems of the same crown: the crown of divine maternity. Though different, they hold something in common: a cry of trust and consolation to her who gave us Jesus, Our Savior.

Before the dawn of creation, God had selected her and He had planned the universe for her exaltation and that of her Divine Son. ([See When God first made his plan known for the Blessed Mother and our salvation here]). This ineffable predestination placed Mary at the head of all creatures. In preparing her to be the mother of the Word Incarnate, He raised her to such heights that, alone on her merits and her maternity, she was able to attain the confines of the Divinity. There are many Saints and many Martyrs but only one Mother of God.

It matters little that the phrase Mother of God, Theotokos, cannot be found in Scripture. Its equivalent is there. Mary is said to be the Mother of Jesus, and Jesus is called God. Thus, Mary is Mother of God.

This simple bit of logic has always been accepted in the Church. Only an error on the nature itself of the Incarnation occasioned the definition of this prerogative of Mary and its inclusion in the dogmas of our Faith.

Are we free to hesitate or doubt its truth? No – our limited intelligence must bow before ”God’s clear statement. We must rejoice in this new light thrown upon mysteries, which lie beyond our reach, but which stand at the basis of man’s history. God became man to save us and chose to be the Son of Mary. The eternally-begotten in the Trinity was born of the Virgin Mary to redeem us in her and by her.

Mary understood better than anyone on earth the marvels of God’s grace in her. For her this became as so many motives to lower herself in deep humility. For us it gives reason to the special cult that we show her and to the motive for our unshakable confidence in her protection.

More than a sentiment of profound admiration must animate us in the presence of this mystery; we should be inspired with an ardent desire of obtaining its fruits. Because of the indissoluble union between Christ and Mary, the mysteries of the Incarnate Word are also her mysteries; in a true sense they are also ours. We are altogether bound by contract to the fulfillment of the mission of the Incarnate Wisdom, which is restore all things in Christ. The mystery of the divine maternity compels us to accept this consequence: “It is through the most Holy Virgin Mary that Jesus came into the world, and it is also through her that He has to reign in the world.” (TD no. 1)

The title of Mother of God is not merely the enunciation of a sublime truth; accepted in its full sense it is essentially practical. She who is called Mother of God is called also, and for that very reason, our mother. St. Augustine has worded this truth in the familiar phrase: “According to nature she is mother of Christ, but spiritually she is the mother of men for we are the members of His Mystical Body.” When she gave her consent to become Mother of God, she accepted at the same time, to be the spiritual mother of all His members. It is for this reason that we must try to imitate the Son of Mary in all things: He is the Son of God.

In this Christmas season as we exchange greetings and gifts, we often overlook the most important offering that can be made to her who has procured for us the most precious gift conceivable, Our Savior, Jesus Christ. She surrendered herself completely to the work of Redemption. Christ did likewise. As for us, how many offer nothing in return. We should consecrate ourselves altogether to the work of self-transformation into “other Christs,” by becoming perfect children and servants of His mother, the Mother of God.

If the knowledge of new mysteries and the belief in the dogmas of the Church develop our faith, our devotion and charity should increase pro-portionally so as not to render useless so much love and goodness.

If we desire the most practical expression of our duties towards the Mother of God, it can be uncovered in Montfort’s consecration. Its final invocation ushers us into the path marked out for man by divine Providence, by giving us for our mother, the very Mother of God.

“O faithful Virgin, make me in all things, so perfect a disciple, imitator and slave of the Incarnate Wisdom, Jesus Christ, Thy Son, that I may attain, by thy intercession and by thy example, to the fullness of His age on earth, and of His glory in heaven. Amen.”

(CONSECRATION by St. Louis de Montfort)