Who is Mary for us Catholics?

Last Monday, September 8, we celebrated the Feast of the Birth of the Blessed Virgin Mary. Since the early times, a lot of people have been asking about the role of Mary in the history of our salvation. Now and then, we hear such questions as: Why was Mary singularly called by God to be the Mother of Jesus? What is her role in the history of our salvation? Is She really a Mediatrix? Why do we have to honor and venerate her? These and similar questions are often asked by ordinary people, both Catholics and non-Catholics alike.

In this article, I would like to reflect with you about the role that Mary played in the history of our salvation, and her role in Christian devotion. I am writing today this special article on Mary, not only because I have a great devotion to our Lady, but also because I would like to present to everyone(both Catholics and non-Catholics alike) the Catholic's understanding and perspectives on Mary, as far as theology and doctrine is concerned.

Devotion to Mary is a significant feature in the life of Catholics. We honor and pay her homage in countless ways. This traditions goes back to the first centuries of the Church. However, for the past twnety years or so, the place of Mary in theology and devotion has become somewhat ambiguous. For many people, especially the older ones, they are able to "theologize" or think of Mary only in terms of their devotional practices, say, reciting the rosary, praying the novena, May processions, 'Sta Cruzan," etc. But we ask: What really is the place of Mary in Christian life?

In the Council document 'Lumen Gentium' it speaks of Mary as a member of the Church. It states thus: "She is a wholly unique member of the Church, and...its type and outstanding model in faith and charity" (LG, n. 53). The question is, as a member of the Church, what is Mary's place in Christian life? Before we answer this question it is important that we turn to Scripture in our search for authentic theological perspectives on Mary. First, let us take note of what the gospels say about Mary,and then we shall consider what they tell us of her place in the Christian life.

Current exegetical scholarship, according to Mary Driscoll, suggests that the overriding truth about Mary that emerges from the gospels is that she is a "disciple of Jesus." Paul VI calls her "the first and the most perfect of Christ disciples" (Paul VI, Marialis Cultus, n.36). From exegetical study, it is evident that scholars and theologians interpret all the passages connected with Mary in the light of discipleship. And this is important in order for us to see in Mary a model of what a life of discipleship implies.

Moreover, it is also a belief of the Church that Mary plays a special role in the salvation of mankind. In this we can distinquish two of the most important ways of describing this role, reflecting on Mary as Mother and as Mediatrix.

Again, 'Lumen Gentium' speaks extensively of Mary's Motherhood, explaining that this motherhood is in the order of grace, not in the order of nature. This means that Mary's Motherhood is exercised in the sense of her unceasing pleading with her Son in behalf of God's children. It is a Motherhood which lovingly concerns itself with every detail in the life of those who are her children, having a special care for their salvation (LG, nn. 53-55ff).

As regards the title "Mediatrix," it can be understood in two senses: (1) Mary is, after Christ, the most excellent intercessor onm behalf of the human race; (2) Mary was so closely connected with her Son's redemptive work that the graces won by him are mediated through her to the human race (NCBC, "Behold Your Mother," A Pastoral Letter on the Virgin Mary, nn.65-80). In spite of the given explanation of the Council with regard to the meaning of the term "Mediatrix," still - this needs to be clarified. For some people, there is some difficulty attached to the title "Mediatrix." Some fear that the title may give the impression that Christ's unique mediation is insufficient. For this reason, 'Lumen Gentium' n. 8 clearly spells out what Mary's mediation means and what it does not mean. It says: "It neither takes anything from, nor adds anything to, the dignity and efficacy of the One Mediator." Nevertheless, Christ's unique mediation is such that it can be shared in by others, and particularly by His Mother, in the same way as his priesthood can be shared "both by his ministers and the faithful."

After we have noted the role of Mary in Christian life, as spelled out by the Scriptures, we shall now look into our practice of devotions to Mary. Paul VI, in his 'Marilis Cultus', offers four criteria or guidelines for authentic Marian Devotion. It should be: Trinitarian, Christological, Pneumatological, and Ecclesial. Consequently, the late Holy Father offers directives which are practical and helpful in this regard. These are discussed more extensively by Mary Driscoll in her article, "Mary in the Christian Life." The Pastoral Letter of the American Bishops on Mary also makes some annotations on this. Let us briefly explain each of these directives.

First of all, Marian devotion should be liturgical. Basically, this means that it finds its best expression in the liturgy. They have this when the participants are made aware that all worship and devotion are directed beyond Mary to God. Secondly, Marian devotion should be biblical . To fulfill this requirement it is not sufficient to include in our veneration of Mary one or another suitable passage from Scripture; rather, it implies that as we pay her homage, we are drawn into an appreciation of God's plan of salvation unfolded for us in the Bible. Mary has a unique part to play in this plan. Thirdly, Marian devotion should an an ecumenical dimension. This places on all of us the responsibility to rpesent Mary in such a way that, in honoring her, our sisters and brothers in other Christian traditions are not misled as to how we regard Mary theologically. Lastly, Marian devotion needs to be anthropological and psychological. This directive means, in the pope's words, that we need to be aware of "modern anthropological discoveries and the profound changes which have occurred in the psycho-sociological field." These factors greatly influence how we regard Mary ourselves and how we present her to others.

It is a fact that many forms of Marian devotions have arisen today and had fallen into disuse and others are taking an uncertain course. We hope that these guidelines which the Church has presented chart our course into a more meaningful and doctrinally sound understanding and devotion to our Lady.

Mary, our Mother and intercessor, pray for us.