Mary, Mother of God

The Sacred Page ^ | December 29, 2015

[NYer]

January 1 is the Solemnity (Holy Day) of Mary, Mother of God.  To call Mary the “Mother of God” must not be understood as a claim for Mary’s motherhood of divinity itself, but in the sense that Mary was mother of Jesus, who is truly God.  The Council of Ephesus in 431—long before the schisms with the Eastern churches and the Protestants—proclaimed “Mother of God” a theologically correct title for Mary. 

So far from being a cause of division, the common confession of Mary as “Mother of God” should unite all Christians, and distinguish Christian orthodoxy from various confusions of it, such as Arianism (the denial that Jesus was God) or Nestorianism (in which Mary mothers only the human nature of Jesus but not his whole person).

Two themes are present in the Readings for this Solemnity: (1) the person of Mary, and (2) the name of Jesus.   Why the name of Jesus? Prior to the second Vatican Council, the octave day of Christmas was the Feast of the Holy Name, not Mary Mother of God.  The legacy of that tradition can be seen in the choice of Readings for this Solemnity.  (The Feast of the Holy Name was removed from the calendar after Vatican II; St. John Paul II restored it as an optional memorial on January 3.  This year it is not observed in the U.S., because Epiphany falls on January 3.)

1.  The First Reading is Numbers 6:22-27:

The LORD said to Moses:
“Speak to Aaron and his sons and tell them:
This is how you shall bless the Israelites.
Say to them:
The LORD bless you and keep you!
The LORD let his face shine upon
you, and be gracious to you!
The LORD look upon you kindly and
give you peace!
So shall they invoke my name upon the Israelites,
and I will bless them.”

This Solemnity is one of the very few times that the Book of Numbers is read on a Lord’s Day or Feast Day.  Here’s a little background on the Book of Numbers:

The Book of Numbers is a little less neglected than Leviticus among modern Christian readers, if only because, unlike its predecessor, it combines its long lists of laws with a number of dramatic narratives about the rebellions of Israel against God in the wilderness, which create literary interest.  The name “Numbers” is, perhaps, already off-putting for the modern reader—it derives from the Septuagint name Arithmoi, “Numbers”, referring to the two numberings or censuses, one each of the first and second generations in the Wilderness, that form the pillars of the literary structure of the book in chs. 1 and 26.  The Hebrew name is bamidbar, “In the Wilderness,” which is an accurate description of the geographical and spiritual location of Israel throughout most of the narrative.

         The Book of Numbers has a strong literary relationship with its neighbors in the Pentateuch.  In many ways it corresponds with the Book of Exodus.  Exodus begins with the people staying in Egypt (Exodus 1-13), then describes their journey to through the desert (Exodus 14-19), and ends with them stationary at Sinai (20-36).  Numbers begins with the people staying at Sinai (Num 1-10), describes their journey through the desert (Num 11-25), and ends with them stationary on the Plains of Moab.  Sinai and the Plains of Moab correspond: at each location the people will receive a covenant (see below on Deuteronomy).  Furthermore, there are strong literary connections between the journeys through the Wilderness to and from Sinai (Ex 14-19; Num 11-25).  Both these sections are dominated by accounts of the people of Israel “murmuring” (Heb. lôn), “rebelling” (Heb. mārāh), or “striving” (Heb. rîb) against the LORD and/or Moses, together with Moses’ need for additional help to rule an unruly people (Ex 18; Num 11:16-39), and God’s miraculous provision for the people’s physical needs (Ex 15:22-17:7; Num 11:31-34; 20:1-13).  This is evidence of careful literary artistry: the central Sinai Narrative (Exod 20–Num 10) is surrounded by the unruly behavior of the people wandering in the desert.

         Numbers also has a close relationship with Leviticus.  If Leviticus established a sacred “constitution” for the life of Israel, exhibiting a logical, systematic order concluded, like a good covenant document, with a listing of blessings and curses (Lev 26), Numbers is more like a list of “amendments” to the “constitution,” together with accounts of the historical circumstances that led to their enactment.  And like the lists of amendments on many state and national constitutions, the laws have an ad hoc, circumstantial character, with little logical connection between successive “amendments.” 

         Finally, Numbers “sets the stage” for the Book of Deuteronomy, providing us the necessary information about Israel’s geographical and moral condition when they arrived at the “Plains of Moab opposite Jericho” in order to appreciate Moses’ extended homily and renewal of the covenant that he will deliver at this site in the final book of the Pentateuch.

The specific text we have in this First Reading is the famous Priestly Blessing of Numbers 6.  The formula for blessing given to the priests involves the invocation of the Divine Name (YHWH) three times over the people of Israel. 

A Brief Excursus on the Divine Name

“If they ask me, ‘What is his name?’ what shall I say?” “God said to Moses, “I AM WHO I AM,” say … “I AM has sent me to you” (Ex 3:13-14).  The revelation of the divine Name to Moses (Ex 3:13-15) is one of the most theologically significant passages of the Old Testament.  By revealing himself as “I AM”, God distinguishes himself from the other gods of the nations, which “are not.”  He is the only God who truly is.  Furthermore, the name “I AM” stresses that God exists of himself; unlike all other beings he does not take his existence from some other cause.  Later philosophical language will describe God as the one necessary being.  While lacking technical philosophical language, the ancients did have the concept of self-existence: in Egyptian religion, the sun-god Amon-RÄ“ “came into being by himself” and all other beings took their existence from him.  However, God reveals to Moses that it is He, the LORD—not Amon-RÄ“ or any other Egyptian god—who is the ground of being and the source of existence. 

The actual word given to Israel to serve as the Name of God is spelled YHWH in the English equivalents of the Hebrew consonants. It is not the full phrase “I AM WHO I AM” but rather an archaic form of the Hebrew verb HYH, “to be,” with the meaning “HE IS.” Out of respect for the third commandment, Jews after the Babylonian exile (c. 597–537 BC) ceased to pronounce the divine name at all, but instead substituted the title “Lord,” in Hebrew adonai, in Greek kyrios.  Thus the God of Israel is called ho kyrios, “the Lord” in the New Testament.  This sheds light on the meaning of the phrase, “Jesus is Lord!” (Rom 10:9; 1 Cor 12:3).

The Hebrew language was written without vowels until around AD 700, when Jewish scribes developed a vowel-writing system.  The form YHWH, however, was written with the vowels for adonai, the word Jews actually pronounced.  The English translators of the King James Version did not understand this system, and in a few instances combined the Hebrew consonants of YHWH (called the tetragrammaton, lit. “the four letters”) with the Hebrew vowels of adonai to form the erroneous name “Jehovah.”  Catholic tradition addresses God with neither the mistaken form “Jehovah” nor the ancient pronunciation “Yahweh,” but uses “LORD” to refer to the God of Israel, in keeping with the practice of Jesus and the Apostles.  In most English Bibles, “LORD” in caps represents YHWH in the Hebrew text, while “Lord” in lower case represents the actual Hebrew word adonai.

The concept of “name” in Hebrew culture was of great significance.  The “name” represented the essence of the person, and invoking the name made the person mystically present.  Therefore, God will speak of the manifestation of his presence in the Temple as the “dwelling of his Name” in various places of the Old Testament.

The invocation of the Name of God over the people of Israel communicates God’s presence and Spirit to them at least a mediated way. 

In post-exilic Judaism, the Divine Name (YHWH) was seldom if ever pronounced, except on the Day of Atonement (Yom Kippur), when the High Priest would make atonement for the whole nation in the Holy of Holies, and then exit the Temple in order to bless the assembled people in the Temple courts.  There, he would pronounce the blessing of Numbers 6, including the vocalization of the Divine Name.  Every time the people would hear the Name pronounced, they would drop prostrate on the ground.  This is recorded in Sirach:

Sir. 50:20 Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel, to pronounce the blessing of the Lord with his lips, and to glory in his name, and to glory in his name;  21 and they bowed down in worship a second time, to receive the blessing from the Most High.

Similar information is recorded in the Mishnah, the second-century AD collection of rabbinic tradition and teaching that become the basis of the legal system of modern Judaism.  So in the Mishnah, tractate Yoma 3:8 and 6:2:

And [when the people heard the four letter Name] they answer after [the High Priest]: “Blessed be the Name of His glorious Kingdom forever and ever”. (M. Yoma 3:8)

Then, the priests and the people standing in the courtyard, when they heard the explicit Name from the mouth of the High Priest, would bend their knees, bow down and fall on their faces, and they would say, "Blessed be the Honored Name of His Sovereignty forever!" (M. Yoma 6:2)

We read this passage of Scripture in today’s liturgy for a variety of reasons. 

First, we gather as God’s people around the world on this, the first day of the civil year, to ask from God his blessing upon us. 

Second, we commemorate (in the Gospel) the circumcision and naming of Jesus.  For us in the New Covenant, the Name of God continues to be a source of blessing and Divine Presence, but the name we are to use is no longer YHWH but “Jesus.”  Jesus is God’s Name, the source of salvation.  When Paul speaks to the Philippians about the Name of Jesus, he may have in mind the prostrations in the Temple at the Divine Name:

Phil. 2:10  At the name of Jesus every knee should bow, in heaven and on earth and under the earth …

It has never been the Christian tradition to pronounce the holy name “YHWH.”  Jesus and the Apostles practiced the Jewish piety of substituting “Lord” (‘adonai, kyrios, dominus) for the pronunciation of the Name.  For this reason, under the pontificate of Benedict XVI, the pronounced name “Yahweh” was removed from contemporary worship resources.  The sect of the Jehovah’s Witnesses insist on the pronunciation of the Name, although their form of pronunciation is erroneous, and there is nothing in Christian tradition or the New Testament to encourage such a practice.  For us, the saving name is now “Jesus,” and although full prostration at the pronunciation of the name of Jesus is impractical, Catholic piety dictates a bow of the head at the mention of the Holy Name.

2.  The Second Reading is Galatians 4:4-7:

Brothers and sisters:

When the fullness of time had come, God sent his Son,

born of a woman, born under the law,

to ransom those under the law,

so that we might receive adoption as sons.

As proof that you are sons,

God sent the Spirit of his Son into our hearts,

crying out, “Abba, Father!”

So you are no longer a slave but a son,

and if a son then also an heir, through God.

This Reading has ties to the Gospel, which emphasizes Mary’s role in Christ’s birth (“born of a woman”) as well as Jesus and his family being obedient Jews, faithful to the Old Covenant in submitting to circumcision (“born under the law.”)

This Reading also reminds us that Jesus calls us to Divine sonship (or childhood, if gender neutrality is desired).  Let’s not forget that this is unique to the Christian faith.  Christianity—unlike Judaism, Islam, Buddhism, Hinduism, and Atheism—is a religion about becoming children of God.  In Judaism, Divine childhood is metaphorical; in Islam, it is blasphemy.  In Eastern religions, it is irrelevant, because God is not ultimately a personal being, but rather an impersonal force or essence that animates all or simply is All.  Christianity alone holds out the possibility of familial intimacy with Creator as a son or daughter to a Father.

Let us also notice the close connection between the gift of the Holy Spirit and divine sonship.  From a legal perspective, it is the New Covenant that makes us children of God; from an ontological perspective, it is the Spirit that makes us children.  The sending of the Spirit “into our hearts,” as St. Paul says, is parallel to the inbreathing of the “breath of life” into the nostrils of Adam, causing him to become “a living being.”  So we are revivified by the Holy Spirit, as Adam was brought to life at the dawn of time.  Adam was king of the universe, as it says: “Have dominion over the over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth” (Gen 1:28).  The word “dominion” (Heb radah) evokes the context of kingly rule: later it will be used of Solomon’s imperial reign (1 Kings 4:24; Ps 72:8; 110:2; 2 Chr 8:10).  So the Holy Spirit makes us royalty in Christ: as St. Paul says, “no longer a slave but a son … also an heir, through God.”  No longer a slave to what?  Sin, death, and the devil.  If we live controlled by lusts, in fear of death, and swayed by the suggestions of Satan, than we are still slaves.  If we are free of these things, then we are walking in the Spirit, as children of God.  This is a theme in the First Epistle of John, which is read during daily mass all through the Christmas season.

4.  The Gospel is Luke 2:16-21:

The shepherds went in haste to Bethlehem and found Mary and Joseph,

and the infant lying in the manger.

When they saw this,

they made known the message

that had been told them about this child.

All who heard it were amazed

by what had been told them by the shepherds.

And Mary kept all these things,

reflecting on them in her heart.

Then the shepherds returned,

glorifying and praising God

for all they had heard and seen,

just as it had been told to them.

When eight days were completed for his circumcision,

he was named Jesus, the name given him by the angel

before he was conceived in the womb.

We note several things: Mary “kept all these things, reflecting on them in her heart.”  This is not only an historical indication of where St. Luke is getting his information about these events (so John Paul II [in his Wednesday audience of Jan. 28, 1987] and the Catholic tradition generally), but also a model of the contemplative vocation to which all Christians are called.  Especially during this Christmas season, up until the Baptism (Jan 13), we should carve out some time for quiet prayer, to meditate on the incredible events we celebrate and allow their meaning to sink into our hearts. 

Then we see the shepherds “glorifying and praising God for all they had heard and seen …”  This, too, describes the Christian’s vocation.  Pope Francis in particular has been calling us to return to the aspect of praise and joy that characterizes the disciple of Jesus.  Our faith is experiential, it is not just a philosophy.  It is an encounter with a person.  All of us should know what it means to come into contact with Jesus, to “hear and see” him.  In his First Epistle (which we are reading right now in daily mass), St. John sounds much like the shepherds:

1John 1:1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands, concerning the word of life —  2 the life was made manifest, and we saw it, and testify to it, and proclaim to you the eternal life which was with the Father and was made manifest to us —  3 that which we have seen and heard we proclaim also to you, so that you may have fellowship with us; and our fellowship is with the Father and with his Son Jesus Christ.  4 And we are writing this that our joy may be complete.

Observe the connection in this passage with “seeing” and “hearing” and the culmination in proclamation and joy.  This is what disciples of Jesus do: they experience Jesus and then proclaim in joy what they have encountered.

Finally, we see the naming of Jesus at his circumcision.  Christians no longer practice circumcision, because Baptism is the “circumcision of the heart” promised by Moses that surpasses physical circumcision (cf. Deut 10:16; 30:6; Acts 2:37; Col 2:11-12).  Yet at our Baptism, the “circumcision of our heart,” we still receive our Christian name.

The name given to Jesus is the Hebrew word y’shua, meaning “salvation.”  In the Old Testament, we are more familiar with the name under the form “Joshua,” who was an important type of Christ.  Just as Moses was unable to lead the people of Israel into the promised land, but Joshua did; so also Jesus is our New Joshua who takes us into the salvation to which Moses and his covenant could not lead us.

Salvation is now found in the Name of Jesus, because salvation means to enter into a relationship of childhood with God the Father.  It’s not that other great religious leaders (Mohammed, Buddha, Confucius etc.) claimed to be able to lead us into divine childhood, but couldn’t. It’s that they did not even claim to be able to do so.  Jesus is unique.  So Jesus says, “I am the way, and the truth, and the life; no one comes to the Father, but by me.” (John 14:6).  This is not arrogance.  Jesus is the only great religious founder in human history to proclaim that God is a Father and we can become his children.  This concept of divine filiation is at the heart of the Gospel.  In a sense, it can be said to be the heart of the Gospel. 

On this Solemnity, let us give thanks to God that he has, through Jesus, made a way for us to become his children and receive a new name which he has given us (see Rev 2:17).  This intimate, personal relationship with God has been made possible by the cooperation of Mary, who became the mother of the one whose Name is Salvation. 

[rwa265]

Whether it is while saying the rosary or not, meditating on Scripture is a wonderful form of prayer.

One day when praying the first Luminous mystery, the Baptism of the Lord, I was reflecting on how John might have felt when he saw Jesus arriving at the Jordan River where he was preaching the baptism of repentance. I thought of Mary’s visiting Elsabeth, how John leapt in his mother’s womb. I got to wondering how often Mary and Elisabeth got together as their sons were growing up. Was Elisabeth at the temple when Jesus was presented to the Lord? Or when Jesus was found at the temple? I picture Jesus and John playing together as kids; maybe John was there when the 12 year old Jesus was astonishing the doctors in the temple. Was there a stirring in John’s heart when he saw his cousin, the one who was greater than he, approach him to be baptized?

I have lately been meditating on Scripture that is not part of the rosary. I imagine myself being with Andrew and the other disciple as they follow Jesus to where He was staying and spend the day there. Or walking on the road to Emmaus with Cleopas as Jesus draws near. Other meditations include watching Jesus being taken up into heaven and coming across as He is preparing breakfast over a charcoal fire along the sea of Tiberias.

There are so many wonderful things to reflect on from Scripture. But I imagine you already know that.

[rwa265]

Do you spend as much time nourishing Jesus in your heart as you do criticizing others who nourish Jesus in their hearts?

[Syncro]

You nor any other member here were being criticized.

Extra Biblical Catholic doctrines and teaching were criticized for not being in line with God’s plan.

You see to have missed the point.

[ealgeone]

I am focusing on Christ.

It's one of the reasons I, along with other Christians, are on this board pointing out the false teachings of roman catholicism.

btw....here's another.

Because Mary shared in all Jesus' sufferings and because her life so perfectly resembled His, she was rewarded and crowned Queen of heaven and earth. She is a good Queen who wishes to distribute the many graces Jesus has given her upon her children if they just ask.

This corresponds with other catholic writings I've read on asking Mary for things when Jesus won't answer.

I won't address the false title of queen of heaven and earth.

In either case they're both totally unscriptural.

[ealgeone]

You've changed your focus a bit in just a couple of postings.

I encourage all roman catholics to read the Word and ditch the rosary.

[metmom]

There are no implications to Mary being given God's grace.

Nothing that the Catholic church claims it means is anywhere supported in Scripture.

FWIW, ALL believers are grace d with the same grace that Mary was given.

Mary and Grace

The word grace used in this passage in Luke is used in one other place in the Bible and that is Ephesians 1 where Paul tells us that with this same grace, God has blessed us (believers) in the Beloved. IOW, we all have access to that grace and it has been bestowed on us all.

http://biblehub.com/greek/5487.htm

Luke 1:28 And he came to her and said, "Greetings, O favored one, the Lord is with you!"

Ephesians 1:4-6 In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved.

Greek word "grace"

charitoo: to make graceful, endow with grace

Part of Speech: Verb

Transliteration: charitoo

Phonetic Spelling: (khar-ee-to'-o)

Short Definition: I favor, bestow freely on

Definition: I favor, bestow freely on.

HELPS Word-studies

Cognate: 5487 xaritoo (from 5486 /xarisma, "grace," see there) - properly, highly-favored because receptive to God's grace. 5487 (xaritoo) is used twice in the NT (Lk 1:28 and Eph 1:6), both times of God extending Himself to freely bestow grace (favor).

Word Origin: from charis

Definition: to make graceful, endow with grace

NASB Translation: favored (1), freely bestowed (1).

[rwa265]

You’ve changed your focus a bit in just a couple of postings.

---

Not in the least. The one thing those who are critical of the rosary do not understand is how powerful the rosary is in bringing us closer to Jesus.

May the peace of Christ be with you,
Rich

[ealgeone]

Mormons and other cults also focus on false teachings thinking the same thing.

[papertyger]

Then again, some of the characters around this place can be like snakes --- slithering around, full of venom, searching always for a this, or that to sink fangs into. The heat of the fire --figuratively speaking-- makes them become heated, so then they strike at whatever movement is closest.

Oh that's rich coming from you!

Should I share your "colorful" language, or boasts to "eviscerate" me on open threads?

For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. James 1:24 | KJV

[ealgeone]

The question that brings this verse into context is to ask why is she highly favored?

The Good Doctor explains it in Luke 1:30. He says she's found favor with God because she's been chosen by God to give birth to Christ.

The context of the passage answers the bulk of the questions catholics seem to keep missing.

[MHGinTN]

The things of the Spirit are foolishness to those who are perishing.

[rwa265]

Most of the teachings we focus on are the very same teachings you focus on.

I’d hang around to discuss this with you further, but I’m off to prayer group. We start the evening praising the Lord - God the Father, Son, and Holy Spirit; singing songs such as Shout to the Lord, He Is Exalted, More Precious than Silver, Holy Ground, Lord I Lift Your Name on High; focusing on the Word of the Lord; and closing by lifting our needs to the Lord followed by the Our Father, for thine is the kingdom and the power and the glory for ever and ever amen.

May the Peace of the Lord be with you,
Rich

[MHGinTN]

You asserted, “Most of the teachings we focus on are the very same teachings you focus on.” If that is so, how about explaining what you mean by ‘nourishing Jesus in your heart’. Is this catholicly connected to Mary nourishing Jesus in her womb?

[metmom]

When Jesus dwells in your heart by faith, there is no closer to Him that you can get.

It may make you feel better when you say the rosary, but nothing you can do will ever get you closer to Jesus than you are when He is living within you.

[metmom]

Nice selection of songs there.

[Syncro]

*Sigh**

[CraigEsq]

>>>There are other parts of ‘god’ that were NOT born by Mary
Do you want to state otherwise?

Aside from the unusual terminology of calling the Father and the Holy Spirit “parts” of God, no, I do not disagree with that statement. But if Jesus is God (which He is) and Mary is His mother (which she is), then Mary is the mother of God.

>>>Have YOU tried it???
Hail Mary, Mother of JESUS...
Hail Mary, Mother of JESUS...
Hail Mary, Mother of JESUS...
Go ahead; TRY IT!!
I’ll bet your head will NOT spin around!

I’ve got no reason to. I don’t say Hail Mary at all. I’m not Catholic.

[omegatoo]

It was metmom who asked why someone else’s interpretation was better than hers. I simply asked why someone else’s was better than mine. It is you who interjected the worn out insults about Catholics not being Christian and not knowing anything about the bible in a personal, condescending post. Now you try to act like no insult was intended. That’s not very honest, or very loving toward a fellow Christian, is it? And nobody has addressed metmom’s question, which is, “Why is anyone’s interpretation better than anyone else’s? Who gets to decide whose interpretation is “inspired by the Holy Spirit?”

And yes, I can love your soul and not like your self-righteous self one little bit.

Love,
O2

[CraigEsq]

Mother of God is NOT accurate because GOD did not have a mother or beginning.

Jesus was born here on earth, therefore Mary is the mother of Jesus.

The Holy Spirit chose to use the term *mother of Jesus*. HIS choice, not Protestants choice. The Catholic church is the one who thought the work of the Holy Spirit was wanting and it it on itself to change it.

That takes a lot of chutzpah to sit in judgment of God and tell Him He’s wrong or could have done a better job.

---

Uh, what?

[rwa265]

If that is so, how about explaining what you mean by ‘nourishing Jesus in your heart’.

---

It came from a talk I heard on the parable of the sower. When Jesus explained the parable to His disciples, He concluded by saying:

But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience. Luke 8:13 KJV

The speaker talked about how a farmer will take samples of soil from his farm to have them analyzed at a local university extension. From this analysis he can learn what nutrients can be added to nourish the ground on his farm so that it may produce a greater yield. The speaker said that, similarly, we should set aside time to meditate on the Word of God so we can learn what can be added to nourish our hearts, so that it may bring forth more abundant fruit.

He then concluded: “Do you nurture God in you heart”?

This resonated with me and I have since then endeavored to spend more time nurturing God in my heart. It’s not just a Catholic thing; it’s something we all can do.

May the peace of the Lord be with you and Good Night,
Rich