Mary as Mother of God
In 431, the Council of Ephesus declared Mary to be the Mother of God (Theotokos). This was proclaimed to confirm Jesus’ dual nature as both human and divine. This tradition is based on the first chapter of Luke’s Gospel, when the angel tells Mary “And behold, you will conceive in your womb and bear a son.” Mary responded with her willingness to take on the task. “Let it be done to me according to your word.” The “Catechism of the Catholic Church” teaches the following: “Called in the Gospels ‘the mother of Jesus,’ Mary is acclaimed by Elizabeth, at the prompting of the Spirit and even before the birth of her son, as ‘the mother of my Lord.’ In fact, the One whom she conceived as man by the Holy Spirit, who truly became her Son according to the flesh, was none other than the Father’s eternal Son, the second person of the Holy Trinity. Hence the Church confesses that Mary is truly ‘Mother of God’ (Theotokos)” (495).
Pope John Paul II both confirmed and expanded that teaching in his 1987 encyclical, “Redemptoris Mater.” He understands Mary’s motherhood as also being one of faith. Not only was she the physical mother of Jesus, but she was also the first believer, the mother of the Church. “Mary as Mother became the first ‘disciple’ of her Son, the first to whom he seemed to say: ‘Follow me,’ even before he addressed this call to the Apostles or to anyone else” (RM 20).
The Immaculate Conception
The Doctrine of Mary as the Immaculate Conception was officially promulgated by the Church by Pope Pius IX on December 8, 1854. He wrote, “From the very beginning, and before time began, the eternal Father chose and prepared for his only-begotten Son a Mother in whom the Son of God would become incarnate and from whom, in the blessed fullness of time, he would be born into this world. Above all creatures did God so lover her that truly in her was the Father well pleased with singular delight. Therefore, far above all the angels and all the saints so wondrously did God endow her with the abundance of all heavenly gifts poured from the treasury of his divinity that this mother, ever absolutely free of all stain of sin, all fair and perfect, would possess that fullness of holy innocence and sanctity than which, under God, one cannot even imagine anything greater, and which, outside of God, no mind can succeed in comprehending fully.”
This declaration was confirmation of a long-standing tradition in the Church. In the time of St. Augustine (354-430), the Holy Virgin was already considered free from sin. In 1546, the Council of Trent confirmed this teaching when they declared that all men (and women) were born with original sin, but they exempted Mary from that designation.
Mary’s Perpetual Virginity
The Doctrine of Mary’s perpetual virginity is perhaps the one that garners the most debate. While most, if not all, Christians accept that Jesus was born of a virgin mother, what happened after that birth is not so easily agreed upon. After all, the Biblical record seems to imply that Jesus had brothers and sisters. The Catholic position on this has always been that the terms used for brothers and sisters did not mean an exclusive relationship as we take those terms to mean today — being born of the same mother and father. Rather, in Hebrew at that time, there were no terms for cousin, nephew, or uncle. The terms simply meant relatives or “brethren.” The individuals referred to could have been Joseph’s children from an earlier marriage or cousins.
The earliest record of Mary’s perpetual virginity goes back to 120 AD in the “Protoevangelium of James”. This is a noncanonical work whose main purpose was to illustrate that Mary was a consecrated virgin. It was written early enough in the Christian tradition, however, that had Mary had other children, that fact still would have been remembered and the document would have been deemed worthless. Jason Evert, writing in “This Rock,” states that “consecrated virginity was not common among first century Jews, but it did exist. According to some early Christian documents, such as the Protoevangelium of James (written around A.D. 120), Mary was a consecrated virgin. As such, when she reached puberty, her monthly cycle would render her ceremonially unclean and thus unable to dwell in the temple without defiling it under the Mosaic Law. At this time, she would be entrusted to a male guardian. However, since it was forbidden for a man to live with a woman he was not married or related to, the virgin would be wed to the guardian, and they would have no marital relations.”
The Assumption of Mary into Heaven
The Doctrine of the Assumption of Mary proclaims that at the end of her earthly life, Mary was brought up to heaven body and soul. It was declared by Pope Pius XII on November 1, 1950 and, like the Immaculate Conception, was a formal declaration of a belief that had long been held by the faithful. Pope Pius XII states that “So then, the great Mother of God, so mysteriously united to Jesus Christ from all eternity by the same decree of predestination, immaculately conceived, an intact virgin throughout her divine motherhood, a noble associate of our Redeemer as he defeated sin and its consequences, received, as it were, the final crowning privilege of being preserved from the corruption of the grave and, following her Son in his victory over death, was brought, body and soul, to the highest glory of heaven, to shine as Queen at the right hand of that same Son, the immortal King of Ages.”
While nowhere in scripture does it state that Mary was taken up to heaven body and soul, there are scriptural references that are used to support it. Genesis 3:15 which puts “the woman” in direct opposition to the devil is used to show that she conquered death. “Other passages include Revelation 12:1, in which Mary’s coronation implies her bodily assumption, and 1 Corinthians 15:23 and Matthew 27:52-53, which support the possibility of a bodily assumption. And lastly there is Psalm 132:8, which provides: Arise, O Lord, into your resting place: you and the ark which you have sanctified. Mary is the new ark of the covenant (cf. Rev. 11:19-12:1), who physically bore the presence of God in her womb (cf. Lk. 1:42) before bearing Christ to the world” (Faith Facts, 1999).
One of the earliest proponents of the tradition of the Assumption was St. John Damascene (675-749), one of the last of the Fathers of the Church. He wrote that “It was right that she who had kept her virginity unimpaired through the process of giving birth should have kept her body without decay through death. It was right that she who had given her Creator, as a child, a place at her breast should be given a place in the dwelling-place of her God. It was right that the bride espoused by the Father should dwell in the heavenly bridal chamber. It was right that she who had gazed on her Son on the cross, her heart pierced at that moment by the sword of sorrow that she had escaped at his birth, should now gaze on him seated with his Father. It was right that the Mother of God should possess what belongs to her only and to be honored by every creature as the God’s Mother and handmaid.“ Already in the sixth century, there were liturgical feasts dedicated to Mary.
In Redemptoris Mater, Pope John Paul II reaffirms that tradition, “Preserved free from all guilt of original sin, the Immaculate Virgin was taken up body and soul into heavenly glory upon the completion of her earthly sojourn.” In heaven, she continues to serve, sharing in the kingdom of the Son (RM 41).
“Beloved, now is the acceptable time spoken of by the Spirit, the day of salvation, peace and reconciliation: the great season of Advent. This is the time eagerly awaited by the patriarchs and prophets, the time that holy Simeon rejoiced at last to see.
This is the season that the Church has always celebrated with special solemnity. We too should always observe it with faith and love, offering praise and thanksgiving to the Father for the mercy and love he has shown us in this mystery. In his infinite love for us, though we were sinners, he sent his only Son to free us from the tyranny of Satan, to summon us to heaven, to welcome us into its innermost recesses, to show us truth itself, to train us in right conduct, to plant within us the seeds of virtue, to enrich us with the treasures of his grace, and to make us children of God and heirs of eternal life.
Each year, as the Church recalls this mystery, she urges us to renew the memory of the great love God has shown us. This holy season teaches us that Christ’s coming was not only for the benefit of his contemporaries; his power has still to be communicated to us all. We shall share his power, if, through holy faith and the sacraments, we willingly accept the grace Christ earned for us, and live by that grace and in obedience to Christ.
The Church asks us to understand that Christ, who came once in the flesh, is prepared to come again. When we remove all obstacles to his presence he will come, at any hour and moment, to dwell spiritually in our hearts, bringing with him the riches of his grace.
In her concern for our salvation, our loving mother the Church uses this holy season to teach us through hymns, canticles and other forms of expression, of voice or ritual, used by the Holy Spirit. She shows us how grateful we should be for so great a blessing, and how to gain its benefit: our hearts should be as much prepared for the coming of Christ as if he were still to come into this world. The same lesson is given us for our imitation by the words and example of the holy men of the Old Testament.”
QUESTION: What are INDULGENCES and do we still believe in them?
ANSWER: First of all, YES, as Catholics we still do believe in INDULGENCES! So, what are they? Remember the difference between the eternal punishment due to mortal sin and the temporal punishment due to sin? Well, an INDULGENCE is the remission before God of temporal punishment for sins whose guilt is already forgiven in the absolution we receive from the priest in the Sacrament of Penance, which a properly disposed member of the Christian faithful gains under certain and defined conditions by the assistance of the Church which, as minister of the redemption, dispenses and applies authoritatively from the treasury of the satisfactions of Christ and the saints (Code of Canon Law 992). The Catechism of the Catholic Church states the following: “An indulgence is obtained through the Church who, by virtue of the power of binding and loosing granted her by Christ Jesus, intervenes in favor of individual Christians and opens for them the treasury of the merits of Christ and the saints to obtain from the Father of mercies the remission of the temporal punishment due for their sins. The Church does this not just to aid Christians, but also to spur them to works of devotion, penance, and charity” (CCC 1478).
In general, the gaining of indulgences requires certain prescribed conditions, and the performance of certain prescribed works. To gain indulgences, whether plenary or partial, it is necessary that the faithful be in the state of grace at least at the time the indulgenced work is completed [have gone to Confession at least 8 days before or 8 days after the indulgenced work]. A plenary indulgence can be gained only once a day, while one may gain several plenary indulgences in a single day. In order to obtain it, the faithful must, in addition to being in the state of grace through the Sacrament of Penance: have the interior disposition of detachment from sin, even venial sin; received the Holy Eucharist on the day of the indulgenced work, and prayed for the intentions of the Supreme Pontiff (the Pope). Prayer for the Pope’s intentions is left to the choice of the faithful, but an “Our Father” and a “Hail Mary” are suggested. One sacramental Confession suffices for several plenary indulgences, but a separate Holy Communion and a separate prayer for the Holy Father’s intentions are required for each plenary indulgence. For the sake of those legitimately impeded, confessors can commute both the work prescribed and the conditions required (except, obviously, detachment from even venial sin). Indulgences can always be applied either to oneself or to the souls of the deceased, but they cannot be applied to other persons living on earth.