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While Mary brings spiritual children to her Son, Jesus; our affiliation with her first rests with our relationship to the Lord. Jesus gives us his Mother as our Mother. Due to his identity and the posture of the Creator to his creatures, Jesus can never be eclipsed. We find this truth in the Rosary. While many Hail Mary prayers are said, as well as the Hail Holy Queen, the meditations are almost exclusively about Jesus and his saving work. The “fruit” of her womb gives importance to the tree that is Mary. The fact that Marian devotion and pilgrimages are often associated with healing inspires a reflection as to the WHY. No doubt when Jesus was a child or even a young man at work with wood and stone, there must have been times when there were injuries. I am reminded of several paintings of Jesus as a boy helping out in his foster father’s carpentry shop. The frozen image shows Jesus holding up a cut hand or a finger with a splinter of wood in it. Blood flows from the wound. The scene prefigures his crucifixion. One of the paintings shows Mary’s response, she immediately assists him. How many times did our mothers kiss our wounds to make them better? They bandaged our hurts and cared for us when we were sick.

As a spiritual Mother, Mary seeks to bring healing to those sons and daughters who are kin with Jesus. She cares for Jesus among the community of believers.

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When many Catholics ponder the Virgin Mary, their thoughts do not pass immediately to the Gospel narratives but stray to the many apparitions, approved and dubious. Messages from heaven, albeit purportedly through visionaries and those receiving inner locutions, frequently take center stage. Pilgrims visit the sites of these visitations and there are plenty of peddlers ready to sell them trinkets. I do not mean to sound cynical, and I myself place great value in the stories around Lourdes and Fatima, but we must never forget that all this sensationalism is about private revelation. A Catholic is not obliged in faith to assent to any of it. Even the approval that the Church renders certain apparitions is rather negative in formulation. The authorities simply assert that there is nothing contrary to Catholic faith.

Of course, there are unapproved events, seers and messages which receive various levels of rebuke. The official Church verdict is still out about Medjugorie. While the local bishop insists that there is nothing genuinely supernatural going on and priest-involvement in pilgrimages is discouraged, pilgrims of faith keep coming. Miracles seem to be happening and people are repenting of sin and coming back to the Lord. Might Mary be involved with this?

Is not the movement of faith in itself something supernatural and from God?

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There are some titles given to Mary which make certain theologians squirm. One of these became controversial during the pontificate of Pope John Paul II due to rumors that he was going to define Mary as the Co-redemptrix. Another title arising from an older popular piety was Mediatrix. Usage of these titles is probably somewhat reserved or rare because of confused definitions and ecumenical concerns.

It is important to clarify that there is only one Mediator and Redeemer, and that is Jesus Christ. Mediatrix says a lot about Mary’s unique and powerful intercessory role. She is of one mind and heart with Christ. Mary submits herself entirely to the divine will and mercy. Co-redemptrix is more problematical for non-Catholics because we admit that Mary has a singular role to play as the “Mother of God.” This latter Christological title protects the divine identity of her Son. Her YES to God resonates and participates with the primary YES of Christ. So that he might die for sinners, he first had to be born. Jesus did not suddenly beam down from Heaven. Mary was there and played her part. No other human being would ever have such intimacy with Christ.

Similarly, at the Cross, although she was never a priest, she could look upon the abused body of her Son and say, “This is my body. This is my blood.”

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Satan, in the form of a serpent, tempted the first Eve and she in turn led Adam into sin. Nevertheless, Genesis 3:15, speaks of another woman, a new Eve, whose seed would crush the head of the serpent. She cooperates with the new Adam, from the time when he was hidden in her womb to when all is revealed in his crucifixion and resurrection.

Sin and death came into the world from the poisoned fruit of a living tree in the Garden; redemption and eternal life would come in the pierced flesh and spilt blood from the dead tree of the Cross upon the dusty hill of Calvary. Mary says YES, not only at the beginning of the story, but throughout. The greatest human being, apart from the divine person of Christ, is the Virgin Mary. It is for this reason that any perspective which downgrades or impugns female humanity, commits an offense against Mary who is the “honor and glory of our race.”

While Catholics would not go as far as Islamic extremists in retaliating for blasphemy and the mocking of sacred persons; neither should we quietly tolerate without response the profanation of Jesus and Mary. Mary, in particular, is often insulted by secular critics. This attacks all women.

Mary is a special safeguard for the legitimate recognition of women’s rights and gifts.

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Mary is a special model for women. I have known many women who were true daughters of Mary, supportive of their families and their parishes. Just as the holy women in the Bible followed and supported Jesus, these wonderful ladies support their pastors and make a real positive difference. Our churches are enriched by their presence. Unfortunately, while I quickly recall positive examples of Marian imitation, when I ponder the humble strength of Mary, I am also reminded of a negative event in my ministry from over a decade ago. There was an encounter with a woman who almost seemed like an anti-Mary. She attracted to herself like-minded women filled with grievances who seemed to almost hate men and those good women who did not think as they did. The experience deeply wounded me. Unlike Mary, there was nothing of humility and acceptance of God’s will.

Mary cooperated with Jesus who is the great high priest. She was strong and courageous, but always faithful. When our Lord was a boy in the temple, she sought him out. At Cana, she would ask his favor and intervention. When he was engaged in ministry and she worried about him with a Mother’s concern, she pursued him. When he entered his Passion, she followed and wanted to be near him.

Mary was close to the heart of Jesus.

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I recall reading a revised translation of the Magnificat where the word, “handmaid,” was simply translated as servant. When I read why the traditional word had been altered, it was noted that critics thought the word was sexist and demeaning. The word, “servant,” while still denoting a person of service, did not imply gender and the accompanying submission. It is my suspicion that, if they could have gotten away with it, the replacement word would have disappeared, too. While I would admit certain equivalence in the terms, I would insist upon Mary’s self-attributed title.

“Behold, I am the handmaid of the Lord; let it be to me according to your word” (Luke 1:38). She is literally telling God that she belongs to him and to use her any way he sees fit. Mary teaches us a fundamental lesson about what it means to be a disciple of the Lord. Her humble acceptance of divine providence must come along with faith if it is to be genuine. Without humility we cannot know God as we should. Without humility, even the slightest act of charity and religious observance becomes an arduous chore.

The YES of Mary to God’s message as brought to her by an angel stands in stark conflict with the NO of Satan and of those who dissent in the Church.

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Once more prudish than our European counterparts, even depictions of naked angels in the Vatican would make American adults cringe and children giggle. As a boy, I recall a painting of Mary that disturbed me because it was not like the chaste depiction of the Sorrowful Mother in the parish church. The picture illustrated the Blessed Mother with the infant Jesus suckling at one of her exposed breasts. It did not strike me as overtly sexual, as it might for many in our oversexed society at present, just a bit embarrassing. Coming from a family of seven children, it reminded me in a shocking manner that Jesus really was like us. He was God come down from heaven, but he still depended upon his Mother’s milk. She nursed Jesus from her own flesh. In return, Jesus would give us sustenance from his Cross in the Eucharist. Reflecting both on Mary’s dependence upon Christ and her active cooperation in his redemptive work; it seems to me that she now spiritually nurses the mystical body of Christ, the Church. Everything she has is God’s gift to her. What she was given, she gives in return. It is no wonder that she, herself, is often identified in an intimate way with the Church. We call both MOTHER. Some theologians speak about how the graces of Christ might actually pass through Mary to us.

The whole Church is still held up to her breast, near that immaculate heart which beats in love for us.

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It might seem that enthusiasm for the Virgin Mary in popular devotion is on the rise; however, this perception is largely dependent upon the scope of one’s memories and historical awareness. While it is true that multitudes of the faithful present a very visible and sincere Marian spirituality; older believers can recall forty or more years ago when May Day processions took over whole neighborhoods. Altar boys dressed in cassock and surplice paraded in endless lines with the priests and faithful, often with a large statue of Mary adorned with flowers. Hymns to Mary were commonplace and almost every Catholic had a rosary and seemed to say it. The toughest thugs in bars would quickly resort to fists if anyone made the slightest slur against the Blessed Mother. Mary was as much a part of our lives as the air we breathed.

The Blue Army and Marian sodalities might be making a comeback, but we still have a ways to go before we can say that we have reached similar levels of piety today. Further, while there is growing interest in Mary, particularly by non-Catholic Christians, portrayals and insights are frequently revisionist and in conflict with earlier depictions.

We should seek to be faithful to the image of Mary portrayed in Scripture and Tradition which is presented to us by the Church.

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Prophecy was fulfilled in the Virgin Mary. The long-awaited Messiah would be conceived and born of her flesh. Jewish mothers to this very day cherish their children as a renewal of the divine promise. Christians know that this promise has been satisfied and that every child is a reflection of the Christ Child. God gave Mary singular graces, not simply to honor her, but to protect the dignity of his Son. The redemptive merits of her Son would reach backward into human history and embrace her at the first moment of her existence in the womb of St. Ann. The mystery of Mary and the incarnation brings to the fore the theme of children and our relationship with one another.

 The first child is the new Adam, Jesus Christ. He is God come down from heaven to save us. The second child is the Virgin Mary who said yes to God. She is the Immaculate Conception and the new Eve. The third child is plural for we are also children of God. Our Lord makes possible our spiritual adoption as sons and daughters of the Father, brothers and sisters to our elder brother, Jesus. Further, at the Cross, Mary is given to our emissary John.

 The Mother of the Redeemer becomes the Mother of all the redeemed.

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