IV.

MARY IN THE MISSION OF THE CHURCH

1. The ecclesial event of Vatican II
2. Ecclesial and eschatological dimension: missionary virginity
and maternity
3. Marian-thought making its way through history
4. Ecumenism: Mary, Mother of unity
5. Prototype and Mother of the Church
Bibliography

IV. MARY IN THE MISSION OF THE CHURCH

Throughout the centuries one thing in the Church stands out: a
spontaneous devotion to Mary. St. John had already expressed this
ecclesial attitude when he said: "the disciple took her to his own
home" (Jn. 19:27). This is an ecclesial happening that started
with Mary's presence in the first church community awaiting the
coming of the Holy Spirit (Acts 1:14).
Marian manifestations in the Church are extensive: from the hidden
lives of saints to theological dissertations, from liturgical
celebrations to the teachings of the magisterium, popular
devotions, apostolic activities and contemplative life... These
are attitude that express the nature of the Church as if she saw
herself in Mary.
1. The ecclesial event of Vatican II
The Church, "light of peoples", should express the Mystery of
Christ just as it is, and hence her marian aspect. As she
contemplates Mary she sees herself. Just as Mary was and is one
facet of the revelation and closeness of the Mystery of Christ. so
the Church becomes actual as "sacrament" or sign of Christ.
Vatican II set out to "proclaim the gospel to every creature... to
bring to all men that light of Christ which shines out visibly
from the Church" (LG 1). The Church will be a clear sign and
Christ-bearer in so far as she imitates and lives the marian
aspect of the christian mystery (LG 52).
The conciliar marian doctrine "intends to set forth painstakingly
both the role of the blessed virgin in the mystery of the
Incarnate Word and the Mystical Body, and the duties of the
redeemed towards the Mother of God, who is mother of Christ and
mother of men, and most of all of those who believe" (LG 54).

It starts out from the Church as a sacrament which has to express

and communicate the mystery of Christ as it is. No other Council
in the history of the Church has ever given us such a complete and
extensive marian doctrine in the light of the mystery of Christ
and the Church. This is an ecclesial event brought about by the
action of the Holy Spirit, who overshadowed Mary and who was ever
present throughout the mystery of the redemption, originating the
apostolic mission of the Church.
For the Church, Mary is the great "sign": "she shines forth on
earth, until the day of the Lord shall come, a sign of certain
hope and comfort to the people of God" (LG 68). The Council brings
us Mary, Mother of God, in the Mystery of Christ and the Church,
"this divine mystery of salvation which is revealed to us and
continued in the Church" (LG 52).
Lumen Gentium, in presenting the Church as sign or "sacrament", is
stressing the unity of the Mystery of Christ with its marian
aspect, prolonged in the Church. She is "complementary" to Christ,
which means, Christ's mystery itself extended in history. Mary is
an integral part of this mystery of which the Church is sign and
bearer.
The "introduction" to chapter VIII of Lumen Gentium gives us some
introductory
elements
as
starting
points
for
the
whole
Mariological explanation. The mystery of Christ, revealed in the
"fullness of time", Son of God, "born of a woman" (Gal 4:4), is
continued in the Church (LG 52).
Mary, the "Mother of God and of the Redeemer", she too "redeemed,
in a more exalted fashion", is "united" to her Son, "by a close
and indissoluble bond" as the "Mother of the Son of God..., the
beloved daughter of the Father and the temple of the Holy Spirit".
This Marian and cooperative reality is one of active cooperation
in the work of salvation; thus she becomes an "outstanding model"
of the Church, which, "taught by the Holy Spirit, honors her with

filial affection and devotion as a most beloved mother" (LG 53).

The Council's intention, according to Lumen Gentium, is to
forth "both the role of the Blessed Virgin in the mystery of
Incarnate Word and the Mystical Body, and the duties of
redeemed..." towards her "and most of all those who believe"
54). So it is a dynamic explanation.

set
the
the
(LG

Mary's role in the economy of salvation was preannounced in the

Old Testament texts on the Mother of the Messiah (LG 55). The New
Testament texts on the Annunciation (LG 56), on Jesus' childhood
(LG 57), on the Lord's public ministry (LG 58) and also on the
early Church (LG 59) develop the active association of Mary as the
Mother of the Redeemer associated with Him in the work of
salvation.
In this salvific role of maternal association and mediation, as
participation in the one Mediator and Redeemer (LG 60-62), Mary is
a Type of the Church (LG 63) as a Virgin and Mother (LG 64-65).
This reality has a special application in the field of
evangelization: "In her life the Virgin has been a model of that
motherly love with which all who join in the Church's apostolic
mission for the regeneration of mankind should be animated" (LG
65).
The conciliar text finally explains the nature and foundation, the
practice and "pastoral norms" of the Marian cult and devotion (LG
66-67).
In the conclusion of the conciliar text, Mary is presented as a
"sign of certain hope and comfort to the pilgrim People of God"
(LG 68). May the Blessed Virgin, Mother of unity, "intercede
before her Son... until all families of people... may be happily
gathered together in peace and harmony into one People of God, for

the glory of the Most Holy and Undivided Trinity" (LG 69).2

2. Ecclesial and eschatological dimension: missionary virginity

and maternity
All marian doctrine can be summed up in two words: virginity and
maternity. Virginity is faithful consecration to the Word of God
who is the Lord made flesh; a bridal virginity that makes Mary an
"associate" in the work of salvation. Maternity is fecundity or
instrumentality in the divine filiation: Mother of God and of all
men.
Mary is the peak-point of virginity and maternity in the Church,
who, like Mary and with her help, has to be a faithful and
effective instrument that is, virgin and mother. Christ's mystery,
"perfect God and perfect Man", is perceptible through Mary's
virginity and maternity and the fidelity and fruitfulness of the
Church. In Mary she sees herself as well as seeing her own mother,
always present, helpful and interceding. "For in the mystery of
the Church, which is itself rightly called Mother and virgin, the
D. FLANAGAN, Commentary on chap. 8 of Lumen Gentium, in: The
Constitution on the Church, Chicago, Franciscan Herald Press 1968;
Idem, The second Vatican Council and our Lady, "The Irish Eccl.
Record", 107 (1967) 14-30. Other studies on the Marian theme of
Vatican II: AA.VV., Enciclopedia mariana postconciliar, Madrid,
Coculsa 1975; AA.VV., Comentarios a la Constitucin sobre la
Iglesia, Madrid BAC 1966, 924-1084; G. BESUTTI, Lo schema mariano
al Concilio Vaticano II, Roma, Marianum 1966; R. CARO, El Capitulo
Vlll
de
la
Constitucin
"Lumen
Gentium",
su
contexto
histrico-teolgico, "Ephemerides Mariologicae" 17 (1967) 241-259;
E. CARRUTU, Mary in the Council, Glasgow, J. Burns 1969; TH.
KOEHLER, Le chapitre Vlll dans la Constitution dogmatique de
Ecclesia, "tudes Mariales" 22 (1965) 25-53; S.M. MEO, Maria nel
capitolo Vlll della Lumen Gentium, Roma, Marianum 1974-1975; W.G.
MOST, Vatican II Marian Council, Athlone, St. Paul Publications
1972; G.
PHILIPS, glise et son mystre au II Concilie du
Vatican, Tournai 1968, t. 2, 207-289; Idem, La Vierge au Concile
du Vatican et l'avenir de la mariologie, in: Maria, VIII, 1-88.
2

Blessed Virgin stands out in eminent and singular fashion as

exemplar both of virgin and mother" (LG 63).
Mary is a virgin because her whole life was one "Yes" of
consecration to the Word of God, culminating in the moment of the
incarnation. Mary is the mother par excellence because she is the
virgin par excellence. This is precisely the nature of the Church:
"contemplating her hidden sanctity, imitating her charity and
faithfully fulfilling the Father's will, by receiving the word of
God in faith she becomes herself a mother... She herself is a
virgin, who keeps in its entirety and purity the faith she pledged
to her spouse,.... keeping intact faith, firm hope and sincere
charity" (LG 64).
Mary, as virgin and Mother, is the personification of the Church,
that is, "she has, in the blessed Virgin, already reached
perfection" (LG 65). The very existence of the Church, like
Mary's. is to meditate the Word of God so as to become faithful
virgin or spouse and Mother of Christ.
To be Mother and sign-bearer of Christ for all men, is the
Church's mission. "Star of evangelization" (Paul VI), in her
virginity and maternity, Mary is the Prototype of the Church. "The
Church in her apostolic work, too, rightly looks to her who gave
birth to Christ, who was thus conceived of the Holy Spirit and
born of a virgin, in order that through the Church he could be
born and increase in the hearts of the faithful" (LG 65).
Maternity and evangelization are intrinsically ecclesial actions
which reach their height in Mary, associated with Christ as virgin
and Mother. Hence, in apostolic action the "maternal love" of Mary
must be imitated (LG 65; cf. RMi 92).
The mission of the Church is comparable to a pilgrimage which
should reach all humanity and all creation. Mary's universal
maternity should be actualized through the universal maternity of
the Church. Along this road of evangelization towards the final

meeting (eschatological), Mary is the "great sign", since she has

already ultimate glorification in Christ.
"The Blessed Virgin Mary continues to go before the People of God.
Her exceptional pilgrimage of faith represents a constant point of
reference for the Church, for individuals and communities, for
peoples and nations and in a sense for all humanity" (RMa 6).
"Mary belongs indissolubly to the mystery of Christ, and she
belongs also to the mystery of the Church from the beginning... It
is precisely Mary's faith... this heroic faith of hers "precedes"
the apostolic witness of the Church, and ever remains in the
Church's heart... And it is precisely this lively sharing in
Mary's faith that determines her special place in the Church's
pilgrimage as the new People of God throughout the earth" (RMa
27). "The Church makes her pilgrim way towards eternity through
faith, in the midst of all peoples and nations, beginning from the
day of Pentecost. Christ's Mother, who was present at the
beginning of "the time of the Church"... constantly "precedes" the
Church in her journey through human history" (RMa 49).3
3. Marian thought making its way through history
For twenty centuries Marian thought has made its way in the Church
The relationship between Mary and the Church, she too a
virgin and mother, shows the meaning of the Church's missionary
nature. R. CANTALAMESSA, Mary mirror of the Church, Minnesota,
Liturgical Press 1992; D. FLANAGAN, Commentary on chap. 8 of Lumen
Gentium, in: The Constitution on the Church, Chicago, Franciscan
Herald Press 1968; R. LAURENTIN, Mary's place in the Church, Burns
and Oates, 1965; O. SEMMELROTH, Mary archetype of the Church,
Sheed and Ward 1963. Other Studies: AA.VV., Maria et Ecclesia,
Romae, PAMI 1959-1968, voll. 16; C.BALIC, La doctrine sur la
bienheureuse Vierge Marie Mre de l'Eglise et la Const. "Lumen
Gentium", "Divinitas" 9 (1965) 464-482; I. LECUYER, Marie et
l'glise comme Mre et pouse du Christ, "Etudes Mariales" (1952)
23-41; G. PHILIPS, Marie et l'glise, un thme thologique
renouvel, in: Maria, Paris, Beauchesne 1964, VII, 363-419; H.
RAHNER, Mary and the Church, London 1960; E.M. TONIOLO, Maria nel
Mistero della Chiesa, Roma, Marianum 1969.
3

developing under the action of the Holy Spirit who sustained early
evangelization and inspired the sacred writings. Faith always goes
far beyond terminology and human forms. Necessary and valuable as
it may be, theological research is no more important than the
fidelity of the man in the street to the Mystery of Christ. So the
Church has been obliged to use formulas and outward signs to
express her faith.
During the first two centuries, the apostolic preaching spoke of
Mary as ever virgin, Mother of God, eminently holy and the new
Eve. For example, St. Ignatius of Antioch, St. Justin, St.
Ireneus, etc.4
In the patristic period preceding the council of Ephesus (4th and
beginning of 5th centuries), reflection on faith grew along the
same lines with Marian titles which indicate the person of Mary
associated as virgin and Mother with the Redeemer. Both the
liturgical and spiritual life gave expression to their Marian
devotion through the Eucharistic prayer (canon of the Mass) and
devotional formulas contained in the title "Theotokos" (Mother of
God).5
See: Mary in the Literature od the second Century, in: Mary
in the New Testament, New York, Paulist Press 1978, cha.9; S.
ALVAREZ CAMPOS, Corpus marianum Patristicum, Burgos, Aldecoa
1970ff; D. CASAGRANDE, Enchiridion marianum bibblicum patristicum,
Roma, Cor Unum 1974; T. KOEHLER, Blessed from Generation to
Generation: Mary in Patristics and the History of the Church,
"Seminarium" 27 (1975) 578-606. Other studies: AA.VV., De
primordiis cultus mariani, Romae, PAMI 1970, voll. 6; J.A. De
ALDAMA, Mara en la Patrstica de los siglos I y II, Madrid, BAC
1970; A. GILA, La Vergine nelle lettere di sant'lgnazio di
Antiochia, Torino 1967; G. JOUASSARD, Marie travers la
Patristique, in: Maria, Paris, Beauchesne 1949, I, 69-157.
4

To be stressed are: Clement of Alexandria (divine and

virginal motherhood, figure of the Church), Tertullian (divine and
virginal motherhood, cooperation in the redemption), Origen
(virginity,
holiness,
spiritual
motherhood),
Athanasius
(virginity), Ephraem (holiness, virginity, New Eve, queen),
Epiphanes (Marian cult, assumption), John Chrysostom (divine and
5

The Council of Ephesus (431) was a Marian high-light showing up

the person of Christ as perfect God and perfect Man. This
Christological content is found within the formula "Theotokos" or
Mother of God applied to Mary, Virgin and Mother. Once again, Mary
manifests the reality of the Mystery of Christ. After Ephesus,
patristic and liturgical texts are overflowing with ever clearer
descriptions of Mary's intercession through feasts, hymns,
paintings, etc.6
The Medieval period, with its stress on Christ's humanity, also
developed the Marian theme with its popular devotion, liturgy,
literature and arts religious orders consecrated to Mary,
theological discussions and disputes on certain thorny questions.7
virginal motherhood, collaboration in the redemption), Zeno of
Verona (divine and virginal motherhood, New Eve), Ambrose
(holiness, virginal, assumption, cooperation in the redemption),
Augustine (divine and spiritual motherhood, figure of the Church,
cooperation in the redemption). See note 3 and: AA.VV., Biblioteca
mariana biblico-patristica, Romae, PAMI, vol. 1; L. CIGNELLI,
Maria Nuova Eva nella Patristica greca, Assisi, Cittadella 1966;
D. FERNANDEZ, De Mariologia Sancti Epiphanii, Romae 1968; Idem, La
spiritualit mariale chez les Pres de l'Eglise, in: DSp., 1977,
423-440.
These are the themes developed in the writings of: Cyril of
Alexandria, Theodosius of Ancira, Aticus, Proclus, Germanus of
Constantinople, Andrew of Crete, John Damascene, etc.
See D.
FERNANDEZ and G. JOUASSARD in footnote 4. Other studies: H. GRAEF,
A History of Doctrine and Devotion, London, Sheed and Ward 1992;
H. HOLSTEIN, Le dveloppement du dogme marial, in: Maria, Paris,
Beauchesne 1961, VI, 241-293.
6

AA.VV., Bibliotheca Mariana Medii Aevi, Roma, Pont. Academia

Mariana Internationalis, vol.8; AA.VV., Atti dei Congressi
Mariologico-Mariani internazionali, Roma, Pont. Academia Mariana
Internationalis 1970ss: De primordiis cultus mariani, De cultu
mariano saeculis Vl-XI, De cultu mariano saeculis XII-XV, De culto
mariano saeculo XVI, De cultu mariano saeculis XVll -XVII. See: H.
GRAEF, A History of Doctrine and Devotion, London, Sheed and Ward
1992; R. LAURENTIN, Tutte le generazioni mi diranno beata. Due
millenni di riflessioni cristiane, Bologna, Dehoniane 1986; G.M.
7

From the sixteenth century onwards, innumerable are the authors

and writings on Mary flowed like a steady evolution from the first
embryo. Certain polemics, such as those originating in the XVI and
XVII centuries (protestantism, jansenism...) served as catalysts
to deepen the doctrine and practice of Marian devotion.8
From the nineteenth century up to Vatican II, it should be noted
that there were several ecclesial happenings of great weight,
which stimulated the doctrinal and devotional fervor: the Marian
apparitions (Lourdes, 1858; Fatima, 1917), dogmatic definitions
(Immaculate Conception 1854; Assumption 1950), solemn declarations
(Queenship 1954), Ecclesial Maternity 1965). world consecration to
the Heart of Mary (1943), Marian years (1954), innumerable
pontifical documents, etc. Scientific studies have brought to
light scriptural, patristic and liturgical origins, so that a more
systematic and orderly Mariology was equal to any other
theological treatise. Well-known are the saints and theologians
who brought about this advancement of Marian studies, whether on
the doctrinal, pastoral or spiritual levels.
A new stage in Ecclesial advancement came with Vatican II. Its
doctrine came neither from nothing nor from a break with the past.
The notes to the Council documents are enough to convince anyone.
What is new is the application to Marian doctrine already
expressed in previous documents, of perspectives or points of view
which deepen the doctrinal content and open up new avenues for
research, spirituality and apostolic action.

ROSCHINI, Maria Santissima nella storia della salvezza, Isola del

Liri, Pisani 1969, vol. 4; G.SOLL, Storia dei dogmi mariani, Roma,
LAS 1981.
See notes 6 and 8. Other studies: O. CASADO, Mariologa
clsica espaola, Madrid, Coculsa 1958; N. PEREZ, Historia mariana
de Espaa, Valladolid, 1940-1950; idem, La Inmaculada y Espaa,
Santander, Sal Terrae 1954.
8

Impossible to weigh up adequately a fresh grace of the Spirit like

that of the Conciliar Marian doctrine, unless we recognize the
action of the same Spirit in anterior documents, authors and
ecclesial events. The difficulty of Vatican II teaching lies in
the lack of saints and apostles who will apply this Marian
doctrine to daily life in the simple ways of popular religiosity.
The development of Marian doctrine up to our days shows us at
every new step to produce a deepening knowledge of the Mystery of
Christ and his Church. "Devoutly meditating on her and
contemplating her in the light of the Word made man, the Church
reverently penetrates more deeply into the great mystery of the
incarnation and becomes more and more like her Spouse" (LG 65). To
try and live a Church without Mary would be like undertaking to
live an abstraction; abstractions cannot take the place of a
mother.
It is very important to set the Marian theme within the
perspective of the historical evolution and cultural and
theological conditionings of every age. In the study of the
history of Mariological doctrine it is possible to see the action
of the Holy Spirit who urges the Church to deepen the ever present
word of God and the "kerygma" as the first proclamation of the
Gospel in every human community.
Mariological problems emerge in parallel during the explanation of
other theological themes. The Mariological doctrine does not have
an isolated evolution. Theological and popular writings should be
studied within the historical context and according to the school
to which the authors belong. Marian themes are always at the same
time Christological and ecclesiological. The deepening of the
Marian doctrine is a deep sapiential and permanent reflection of
the Church through the ages, in imitation of Mary's "reflection"
(Lk 2:19.5).
Mariological

science

is

greatly

helped

by

documentary

and

historical aids: comments on Scripture (from the beginning of

patristics), Christological disputes, writings and homilies of the
Fathers (before and after Ephesus), theological and systematic
treatises (in the Middle Ages and Scolasticism). The first
relatively complete treatise is the one by Francis Surez (De
Mysteriis Vitae Christi, 1617). But it was Scheeben who wrote the
first modern Mariology (1888).9
4. Ecumenism: Mary, Mother of unity
As the Church presents it in her documents and as it has been
lived in the liturgical signs and in the saints. Marian doctrine
is a principle of unity among Christians. Some misunderstandings
may have come about through certain explanations, forrnulations
and practical manifestations of a private nature; but it is not
marian themes or mariology in itself that gave rise to schims.
Just as in the primitive Church when christological or trinitarian
doctrine was formulated in the marian field (Mary Theotokos,
Virgin and Mother), so also in some later polemics. For example,
when man's instrumentality with regard to grace was undervalued,
naturally discussions arose about Mary's cooperation in the work
of salvation. But these and similar questions in reality belong to
christology and ecclesiology rather than Mariology: they have to
do with the humanity of Christ prolonged in the Church as
instrument of grace. Very often the Marian theme becomes a
sounding board for many disputes.

Apart form the studies of note 6, see the history of

Mariology and marian cult and devotion: H. GRAEF, A History of
Doctrine and Devotion, London, Sheed and Ward 1992; TH. KOEHLER,
Maria..., Storia della Mariologia, Pallanza, Centro Chaminade
1969-1974, 6 vol. See also: AA.VV.,
Atti dei Congressi
Mariologico-Mariani internazionali, Roma, Pont. Academia Mariana
Internationalis 1970ss: De primordiis cultus mariani, De cultu
mariano saeculis Vl-XI, De cultu mariano saeculis XII-XV, De culto
mariano saeculo XVI, De cultu mariano saeculis XVll-XVII.
9

Authentic Marian doctrine leads the Church to universal communion.

As she meditates the Mystery of Christ, like Mary, the Church
discovers her own identity as sign of communion. Different graces
and charisms come from the same Spirit. If authentic, the various
points of view express the unity of the human and Christian
family. Mary is the most eminent Mother of the Church and hence,
her presence unites the apostles in fraternity and prayer (Acts
1:14).
The various ecclesial communities and local Churches have received
different and complementary graces which lead to unity and
communion in one single People of God and Body of Christ (LG 8).
At times there has been excessive insistence on the action of the
Holy Spirit (Orthodox Church), on Scripture and the working of
grace (Reformed Churches), on balance between Scripture and
tradition, grace and nature, according to the mystery of the
Incarnation (Catholic Church). It is the same problematic as in
the early Church and even in the way the Gospels were written. The
same phenomena are to be found in the non-christian religions with
their various tensions and schools, giving importance now to God's
workings, now to man's freedom.
Breaks and separations cause exclusion from ecclesial communion
and hence, from the Mystery of Christ which is a Mystery of Unity
(Jn 17:21). In this diversification Mary is the reference point
and unifier: Christ as he willed to be prolonged in the Church. As
if she repeated: "Do what he tells you~ (Jn. 2:5). In those times
of tensions and differences, the primitive ecclesial community
sought the word and presence of Christ in the "rock" he had
chosen, Peter and the Apostles (Acts 15-1ff). For both Christians
and non-Christians Mary is the showing forth of the mystery of the
Incarnation that espouses the human race with God.
To rebuild the unity of the Church will need a long pilgrimage and
a Marian attitude of faith or to enter in Christ's "hour" into the
"cloud" of Tabor, the poor and ecclesial signs of the workings of

the Holy Spirit. Dialogue with various Christian communities is

more
authentic
when
it
is
triangular:
between
Orthodox,
Protestants and Catholics. The more pessimistic view of human
collaboration (Churches of the Reform) is balanced by the more
optimistic aspect of the action of the Holy Spirit in the Church
(Orthodox). These last prefer a mariology that leads to living
liturgy and the gifts of the Spirit. The former would see
mariology within ecclesiology in the light of Christ the only
Mediator and Redeemer.
In herself, Mary is not a principle of division but rather of
unity and vitality, since she is no more than one aspect of the
Mystery of Christ prolonged in the Church by the work of the Holy
Spirit. That is, she serves as manifestation and presence,
revealing Christ's mystery as it is, and showing in herself what
God wants realized in the whole of redeemed humanity.
The Church will be one People, made up of various christian
communities founded on Peter, when she has gone more deeply into
the Mystery of Christ, "born by the Holy Spirit in the womb of the
Virgin Mary". When she meditates on Mary, the Church sees herself
as mystery of Maternity and communion: "universal sacrament of
salvation" (LG 48), which is "sign and instrument of communion
with God and of unity among all men" (LG 1). This is the whole
objective of Vatican II (LG 69).
The
interlocutors
of
this
ecumenical
dialogue
must
be
distinguished: Lutherans, Calvinists, Protestants, Anglicans...,
Orthodox,
non-Orthodox
Eastern
Churches
(Nestorians,
Monophysites...). The problem of "sects" cannot be considered in
this sound and balanced ecumenical context. The relationship with
Muslims and other non-Christian religions deserves special
attention: Mary in the Koran, the maternal sense of God in some
religions, etc.
It is necessary to avoid misunderstandings of terminology and

insufficient explanations that have a different background and

approach (historical and psychological conditionings, etc.). One
must always distinguish between the content of faith and the
theological explanation. Faith must be deepened and not neglected
or "compromised". Theological explanations must always be
improved. Problems should be explained in their own setting and
not necessarily within Mariology: the concept of original sin,
grace and justification, human collaboration in grace, nature of
the Church, sacraments, etc. Many ecumenical problems are of a
psychological and historical nature. With regard to the Word of
God, permanent "conversion" is the necessary way for all those who
believe in Christ.10

5. Prototype and Mother of the Church

As we have seen, the virginal and maternal mission of Mary is also
the Church's virginal and maternal mission. She gazes at Mary to
AA.VV., Occasional Papers of the Ecumenical Society of the
Blessed Virgin Mary 1970-1978, Middlegreen, St. Paul Publications
1982; S. BENKO, Protestants, Catyolics and Mary, Judson, Valley
Forge 1968; D. FLANAGAN, Mary in the ecumenical discussion, "The
Irish Theological Quarterly" 40 (1973) 227-249; R. McKENZIE,
Mariology as an ecumenical problem, "Marian Studies" 26 (1975)
204-220; T.A. O'MEARA, Mary in Protestant and Catholic Theology,
New York, Sheed and Ward 1966. Other studies: AA.VV., De
Mariologia et Oecumenismo, Roma, PAMI 1962; AA.VV., Maria nella
comunit ecumenica, Roma, Ediz. Montfortiane 1982; S. MEO, Rilievo
ecumenico di Maria nel cap. VIII della "Lumen Gentium" e sua
incidenza oggi per l'unione dei cristiani, in: Portare Cristo
alll'uomo, Pont. Univ. Urbaniana 1985, II, 283-296; S.C.
NAPIORKOWSKI, Ecumenismo, in: Nuovo Dizionario di Mariologia,
Milano, Paoline 1985, 518-527; G. PHILIPS G., Mariologie et
oecumnisme, "Ephemerides Theologicae Lovanienses" 39 (1963)
122-136; F. OCHAYTA, Mara y el ecumenismo, in: Enciclopedia
mariana
postconciliar,
Madrid,
Coculsa
1975,
443-456;
J.
VODOPIVEC, La Vierge Marie, obstacle et espoir de la runion des
chrtiens, in: Maria et Ecclesia, X, 143-180 (Acta Congressus
Internationalis Mariologici Mariani in civitate Lourdes anno 1958
celebrati).
10

find her highest personification as Virgin and Mother associated

with Christ the redeemer. Ecclesial reality is distinct from
Mary's in that it is a reality of signs (sacramentality) and
services (ministries) both are bearers of salvation in Christ. As
she meditates on the mystery of Mary, the Church discovers herself
in the greatest representative of Christ's instrumentality,
epiphany and grace. Mary is to the highest degree the Spouse of
Christ, or as the Fathers say: "the Spouse of the Word".
Marian texts of revelation have as background the biblical title
of "the woman" or "the Daughter of Zion". Both these are Marian
and ecclesial as are the messianic titles of the "new Eve" or the
"new people" of God. To speak of Mary is to speak of the Church
and vice versa. "As St. Ambrose taught, the Mother of God is a
type of the Church in the order of faith, charity and perfect
union with Christ. For in the mystery of the Church, which is
itself rightly called mother and virgin, the Blessed Virgin stands
out in eminent and singular fashion as exemplar both of virgin and
mother" (LG 63).
The meaning of Mary as Prototype of the Church, according to
patristic and conciliar texts, which are based on biblical texts
and expressed in the Church's liturgical life, has four aspects:
a) The Church,
Christ,

personified

in

Mary,

is

fully

united

to

b) The Church, in imitation of Mary, goes forward to fullness

in Christ,
c) The Church, is virgin and mother like Mary and with her
help,
d) The Church feels herself called to become ever more, like
Mary, associated with Christ.

The meaning of Mary's maternity with regard to the Church should

be joined to the title of prototype and that of Mother of
Believers. "In the redemptive economy of grace, brought about
through the action of the Holy Spirit, there is a unique
correspondence between the moment of the Incarnation of the Word
and the moment of the birth of the Church. The person who links
these two moments is Mary: Mary at Nazareth and Mary in the Upper
Room at Jerusalem. In both cases her discreet yet essential
presence indicates the path of 'birth from the Holy Spirit'... In
the Church too she continues to be a maternal presence" (RMa 24).
"In the Upper Room Mary's journey meets the Church's journey of
faith... Thus from the very first moment the Church 'looked at'
Mary through Jesus, just as she 'looked at' Jesus through Mary"
(RMa 26).
Mary's relationship with the Church is in line with a similar or
complementary mission or function. Jesus joined Mary, as Mother,
with his redeeming work that he continues under ecclesial signs.
And Mary belongs to the very origin of the Church which is Christ.
Through her sacramentality, the Church expresses and communicates
this reality of Christ's mystery. Ecclesial signs make possible
the maternity of Mary through history.
So there is interdependence between Mary and the Church. Hence,
Mary can be called at one and the same time: member, prototype and
Mother of the Church. "Since she has by her charity joined in
bringing about the birth of believers in the Church, who are
members of its head... Wherefore, she is hailed as being
pre-eminent and as a wholly unique member of the Church and as its
type and outstanding model in faith and charity. The Catholic
Church taught by the Holy Spirit, honours her with filial
affection and devotion as a most beloved mother" (LG 53).11
Apart from the note 2, see: D. FLANAGAN, Commentary on chap.
8 of Lumen Gentium, in: The Constitution on the Church, Chicago,
Franciscan Herald Press 1968. Other studies: H. CAZELLES, Fille de
11

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