Mary and Jesus Christ: Mother of Jesus Christ©

The charts below are direct quotes from Post-Vatican II Magisterial Documents concerning the theme, Mother of Jesus Christ. These teachings of the Catholic Church may prove useful to include in talks, in homilies or for research. For the full title and document data, click on the abbreviation code (for example, BYM leads you to the document, Behold Your Mother). This will also lead you to the complete document on this website, or assist you in locating it elsewhere.

For an index of the documents used in the study see: List of Magisterial Documents

Previous Theme Next Theme

Please note: Three subtitles are listed for each section below. To access only one topic at a time, see:

Mother as Theotokos (title) Mother of God
Mother as birth giver
Mother as educator

Documents II. Mary and Jesus Christ / 2. Mother of Jesus Christ
Lumen Gentium, 1964

Mother as Theotokos (title) Mother of God

  • Mother of God and of our Lord Jesus Christ [Canon of the Roman Mass] 52
  • acknowledged and honored as being truly the Mother of God and of the redeemer 53
  • and the duties of the redeemed towards the Mother of God, who is mother of Christ 54
  • the role of the Mother of the Savior in the plan of salvation55
  • most holy Mother of God who was involved in the mysteries of Christ 66
  • Mother of Our Lord and Saviour [honor given] 69
  • gift and role of her divine motherhood, by which she is united with her Son, the Redeemer 63

Mother as birth giver

  • when the Son of God has taken human nature from her 55
  • Mother of Jesus [predestined, enriched for her role] 56
  • Mother of Jesus [in heaven...image of Church] 68
  • Mother of the Redeemer 55
  • gracious mother of the divine Redeemer [predestined mother, generous associate and humble handmaid] 61
  • conceived, brought forth, and nourished Christ 61
  • gave birth on earth to the very Son of the Father [through her faith and obedience] 63
  • The Son whom she brought forth is he whom God placed as the first born among many brethren (Rom 8:29). 63
  • [Mother of Life] "gave Life to the world." 53
  • [Mother of Life] "Mother of Jesus who gave to the world the Life that renews all things" 56
  • enduring with her only begotten Son 58

Mother as educator

Mysterium Fidei, 1965

  • quoting Ambrose, regarding the miraculous nature of the Eucharist, uses as example of miracles described in Scripture, including "Christ's birth of the Virgin Mary" is mentioned. 51
  • the oath demanded of Berengarius is quoted in full. ...the Eucharist we receive is "after the consecration, there is present the true body of Christ which was born of the Virgin... 52
Christi Matri Rosarii, 1968

Mother as Theotokos (title) Mother of God

  • to pray the Mother of God (title) 13
  • acceptable to the Mother of God (title) 15
  • Mother of God (title) 19
  • the Virgin Mother of God (title) 20
  • most high Mother of God (title) 22
Mother as birth giver
  • Mother of Christ 1
  • for she is the mother of Our Saviour 14

Mother as educator

Signum Magnum, 1967

Mother as Theotokos (title) Mother of God

  • the revered Mother of God (title) 1
  • Council of Ephesus in the year 431 hailed Mary as Theotokos, that is, as the "Mother of God." 2
  • the Virgin Mother of God (title) 4, 5
  • "God's most holy Mother, who took part in the mystery of Christ," [LG 66] 5
  • [venerate] Mary as the Mother of God's Son 35

Mother as birth giver

  • "Mother of God and of the Redeemer," [LG 53] 5
  • she is the mother of Jesus Christ and His closest associate in "the new economy...when the Son of God takes on human nature from her in order to free men from sin by the mysteries of His flesh"; [LG 55] 8

Mother as educator

  • No human mother can limit her task solely to the procreation of new human beings; she must also undertake the task of nourishing them and educating them. So it is with the Blessed Virgin Mary. 9
Creed, Paul VI, 1968

Mother as Theotokos (title) Mother of God

  • We believe that the Blessed Mother of God... [see ftn 20] 15

Mother as birth giver

  • ...He was incarnate of the Virgin Mary by the power of the Holy Spirit, and was made man: equal therefore to the Father according to His divinity, and inferior to the Father according to His humanity, (11: Symbolum Quicumque, DS 76) and Himself one, not by some impossible confusion of His natures, but by the unity of His person (12: Ibid.). 11
  • We believe that Mary is the Mother, who remained ever a Virgin, of the Incarnate Word, our God and Savior Jesus Christ. [cf. Conc. Ephes., DS 251-252] 14

Mother as educator

Recurrens Mensis October, 1969

Mother as Theotokos (title) Mother of God

Mother as birth giver

  • It is the humble Virgin of Nazareth who became Mother of "the Prince of Peace," (Is 9:5) of Him who was born under the sign of peace, [Lk 2:14) and who proclaimed to the whole world: "Blessed are the peacemakers, for they shall be called sons of God." (Mt 5:9) 7

Mother as educator

General Catechetical Directory, 1971

Mother as Theotokos (title) Mother of God

Mother as birth giver

  • the mystery of Christ the Incarnate Word, who was born of the Virgin Mary [hierarchy of truths] 43
  • being his [the Lord's] Ever-Virgin Mother 68
  • the Church...venerates in a most special way Christ's Mother 68
  • Mother of Jesus 78

Mother as educator

Basic Teaching for Catholic Education (USA), 1973

Mother as Theotokos (title) Mother of God

  • Included in the title of the article: MARY, MOTHER OF GOD [title]
  • special veneration due to Mary - Mother of Christ

Mother as birth giver

  • The "ever virgin mother of Jesus Christ our Lord and God," [Footnoted: 106 First Eucharist Prayer of the Mass

Mother as educator

Behold Your Mother (USA), 1973

Mother as Theotokos (title) Mother of God

  • The holy Child to be born of Mary will be not only the promised Messiah, but God made man. 24
  • "If we are to confess that Emmanuel is truly God, we must also confess that the Holy Virgin is Theotokos (Mother of God); for she bore according to the flesh the Word of God made flesh." [Cyril of Alexandria] 64
  • At Ephesus, in 431 A.D., the divine motherhood was defined in defense of the divinity of the Son of Mary. The title, "Mother of God" became a permanent part of the creeds and liturgies of the entire Church.106
  • Christ is at the center of our faith; but He did not come among men without the Theotokos. Nor is He in glory now without His Mother, Theotokos still. 109

Mother as birth giver

  • Because of her divine maternity, Mary stands in a unique relationship with her Savior and her Son. 5
  • She brought forth on earth the Father's Son...whom God placed as the first-born among many brethren.... (LG 63) 5
  • We honor Mary as the Mother of Jesus Christ, the Incarnate Word of God. 8
  • The new dispensation is established. "All this occurred when the Son of God took a human nature from her, that He might in the mysteries of His flesh free man from sin." [Paul VI, 21 Nov 1964, pp. 137-138] 15
  • In the strength of her faith, Mary consents to the merciful Father's invitation, and in the power of the Spirit becomes the Mother of Jesus, Son of God in human flesh. 33
  • Mother of Jesus [by consenting] (LG 56) 55
  • She conceived, brought forth, and nourished Christ. (LG 61) 80
  • "the ever-virgin Mother of Jesus Christ our Lord and God" (Eucharistic Prayer I) 89
  • Mother of Jesus 105, 106

Mother as educator

Marialis Cultus, 1974

Mother as Theotokos (title) Mother of God

  • [liturgy]
- January 1: [liturgical celebration of, one of four Marian solemnities in revised liturgy] 5, 6
[new theme] In the mystery of Mary's motherhood they confess that she is the Mother of the Head and of the members - the holy Mother of God and therefore the provident Mother of the Church. 11
- March 25: of the Virgin, who becomes Mother of God. 6
  • Mother of the Son of God, and therefore beloved daughter of the Father and Temple of the Holy Spirit (LG 53) 56
  • In the other revised liturgical books also expressions of love and suppliant veneration addressed to the Theotokos are not lacking. 14
  • Postconciliar renewal has, as was previously desired by the liturgical movement, properly considered the Blessed Virgin in the mystery of Christ, and, in harmony with tradition, has recognized the singular place that belongs to her in Christian worship as the holy Mother of God and the.15

Mother as birth giver

  • [liturgy]
 
- Christmas: brought the Savior into the world (Eucharistic Prayer I) 5
- March 25: of the Word, who becomes "Son of Mary" (Mk. 6:3) 6
  • she who "believing and obeying ... brought forth on earth the Father's Son. ..." (LG 63) 19

Mother as educator

RMO

Mother as Theotokos (title) Mother of God

Mother of the Eternal Son
  • the pure abode of the Redeemer of mankind
  • the mother of hope and grace

    Mother as birth giver

    Mother as educator

Sharing the Light of Faith (USA), 1979

Mother as Theotokos (title) Mother of God

  • Included in title of the article:
MARY, MOTHER OF GOD
[title] 106
  • While it is neither possible nor desirable to establish a rigid order to dictate a uniform method for the exposition of content, certain norms or criteria guide all sound catechesis.... In practice this means recognizing a certain hierarchy of truths: ... 47

Mother as birth giver

  • the mystery of Christ the incarnate Word, who was born of the Virgin Mary 47
  • [belief in Mary as] virgin mother 78
  • In taking on human flesh through the ever-virgin Mary 87
  • The "ever-virgin mother of Jesus Christ our Lord and God," [Footnoted: 45 Roman Ritual, First Eucharistic Prayer of the Mass.] 106
  • special love and veneration due her as mother of Christ 106

Mother as educator

Redemptor Hominis, 1979

Mother as Theotokos (title) Mother of God

  • We can say that the mystery of the Redemption took shape beneath the heart of the Virgin of Nazareth when she pronounced her fiat. From then on, under the special influence of the Holy Spirit, this heart, the heart of both a virgin and a mother, has always followed the work of her Son and has gone out to all those whom Christ has embraced and continues to embrace with inexhaustible love.
  • For that reason her heart must also have the inexhaustibility of a mother. Final paragraph.

Mother as birth giver

Mother as educator

Catechesi Tradendae, 1979

Mother as Theotokos (title) Mother of God

  • What kind of catechesis would it be that failed to give their full place to man's creation and sin; to God's plan of redemption and its long, loving preparation and realization; to the incarnation of the Son of God; to Mary, the Immaculate One, the Mother of God, ever Virgin, raised body and soul to the glory of heaven, and to her role in the mystery of salvation? Subtitle: "Integrity of Content" 30

Mother as birth giver

Mother as educator

  • By a unique vocation, she saw her Son Jesus "increase in wisdom and in stature, and in favor." (cf. Lk 2:52) As He sat on her lap and later as He listened to her throughout the hidden life at Nazareth, this son, who was "the only Son from the Father," "full of grace and truth": was formed by her in human knowledge of the Scriptures and of the history of God's plan for His people, and in adoration of the Father. (cf. Jn 1:14; Heb 10:5; S. Th., III, Q. 12, a. 2: a. 3, ad 3.) 73
Dives in Misericordia, 1980
  • The above titles [see: holiness] which we attribute to the Mother of God speak of her principally, however, as the Mother of the crucified and risen One. 9

Mother as Theotokos (title) Mother of God

Mother as birth giver

Mother as educator

Ephesus, 1550th Anniversary, 1981

Mother as Theotokos (title) Mother of God

  • also the truth concerning the Blessed Virgin, called to the unique and unrepeatable dignity of being the Mother of God, the Theotokos, as was so clearly shown principally by the Letter of St. Cyril to Nestorius and by the splendid Formula Unionis of 433. It was a whole hymn raised by those ancient Fathers to the incarnation of the only begotten Son of God, in the full truth of the two natures in the one person; it was a hymn to the work of salvation, accomplished in the world through the working of the Holy Spirit; and all of this could not fail to redound to the honor of the Mother of God, the first cooperator with the power of the Almighty, which overshadowed her at the moment of the Annunciation in the luminous coming of the Holy Spirit. And this is how our brothers and sisters of Ephesus understood it, when, on the evening of June 22, the first day of the Council, celebrated in the Cathedral of the "Mother of God," they acclaimed the Virgin Mary with this title....3
  • While we recall the joy and exultation that the profession of faith in the divine motherhood of the Virgin Mary (Theotokos) aroused 1550 years ago at Ephesus, we understand that the profession of faith also glorified the particular work of the Holy Spirit, the work composed of both the human conception and birth of the Son of God by the power of the Holy Spirit and, again by the power of the Holy Spirit, the holy motherhood of the Virgin Mary. 8
  • This motherhood is not only the source and foundation of all her exceptional holiness and her very special participation in the whole plan of salvation; it also establishes a permanent maternal link with the Church, as a result of the fact that she was chosen by the holy Trinity as the Mother of Christ, who is "the Head of the body, the Church." (Col 1:18) 8

Mother as birth giver

  • [Creed] et incarnatus est de Spiritu Sancto ex maria Virgine, et homo factus est: by the power of the Holy Spirit he became incarnate from the Virgin Mary, and was made man. The Council of Ephesus thus had a value that was above all Christological, for it defined the two natures in Jesus Christ, the divine and the human, in order to state exactly the authentic doctrine of the Church already expressed by the Council of Nicaea in 325, but which had been imperiled by the spread of certain formulas used in the Nestorian teaching. In close connection with these affirmations, the Council of Ephesus also had a soteriological significance, for it illustrated the fact that as the well-known axiom has it "what is not assumed is not saved." 3

Mother as educator

Dominum et Vivificantem, 1986

Mother as Theotokos (title) Mother of God

  • "By the power of the Holy Spirit" there became man he whom the Church, in the words of the same Creed, professes to be the son, of the same substance as the Father: "God from God, Light from Light, true God from true God, begotten, not made": He was made man by becoming incarnate from the Virgin Mary." this is what happened when "the fullness of time had come." 49

Mother as birth giver

  • Mary the Mother of Jesus 30
  • For the "fullness of time" is matched by a particular fullness of the self-communication of the Triune God in the Holy Spirit. "By the power of the Holy Spirit" the mystery of the "hypostatic union" is brought about - that is, the union of the divine nature and the human nature, of the divinity and the humanity in the one Person of the Word-Son. When at the moment of the Annunciation Mary utters her fiat, "Be it done unto me according to your word," (Lk 1:38) she conceives in a virginal way a man, the Son of Man, who is the Son of God. ... The Incarnation of God the Son signifies the taking up into unity with God not only of human nature, but in this human nature, in a sense, of everything that is "flesh;" the whole of humanity, the entire visible and material world. The Incarnation, then, also has a cosmic significance, a cosmic dimension. 50
Redemptoris Mater, 1987

Mother of Jesus Christ

  • Mary the Mother of Jesus 30
  • For the "fullness of time" is matched by a particular fullness of the self-communication of the Triune God in the Holy Spirit. "By the power of the Holy Spirit" the mystery of the "hypostatic union" is brought about - that is, the union of the divine nature and the human nature, of the divinity and the humanity in the one Person of the Word-Son. When at the moment of the Annunciation Mary utters her fiat, "Be it done unto me according to your word," (Lk 1:38) she conceives in a virginal way a man, the Son of Man, who is the Son of God. ... The Incarnation of God the Son signifies the taking up into unity with God not only of human nature, but in this human nature, in a sense, of everything that is "flesh"; the whole of humanity, the entire visible and material world. The Incarnation, then, also has a cosmic significance, a cosmic dimension. 50

Mother as Theotokos (title) Mother of God

  • Ephesus (431) ... the truth of the divine motherhood of Mary was solemnly confirmed as a truth of the Church's faith. Mary is the Mother of God (= Theotokos), since by the power of the Holy Spirit she conceived in her virginal womb and brought into the world Jesus Christ, the Son of God, who is of one being with the Father. ... the dogma of the divine motherhood ... a seal upon the dogma of the Incarnation, in which the Word truly assumes human nature into the unity of his person, without cancelling out that nature. 4
  • One cannot think of the reality of the Incarnation without referring to Mary, the Mother of the Incarnate Word. 5
  • Mary is "full of grace," because it is precisely in her that the Incarnation of the Word, the hypostatic union of the Son of God with human nature, is accomplished and fulfilled. As the Council says, Mary is "the Mother of the Son of God." (LG 53) 9 [See also39]
  • For knowledge of the mystery of Christ leads us to bless his Mother, in the form of special veneration for the Theotokos. But this veneration always includes a blessing of her faith ... 27

Mother as birth giver

  • [Luke] Mary is present as the mother who conceives Jesus in her womb, gives him birth and nurses him: the nursing mother referred to by the woman in the crowd. Thanks to this motherhood, Jesus, the Son of the Most High (cf. Lk. 1:32), is a true son of man. He is "flesh," like every other man: he is "the Word (who) became flesh." (cf. Jn. 1: 14) He is of the flesh and blood of Mary! (cf. Augustine) 20
  • [Cana] Mother of Jesus at the beginning of his public life 21
  • "... the Son of God took a human nature from her, that he might in the mysteries of his flesh free man from sin." (LG 55) 24
[See also 28]

Mother as educator

Letter to Priests for Holy Thursday, 1988

Mother as Theotokos (title) Mother of God

  • Dear Brothers: who more than we have an absolute need of a deep and unshakable faith - we, who by virtue of the apostolic succession begun in the Upper Room celebrate the sacrament of Christ's sacrifice? We must therefore constantly deepen our spiritual bond with the Mother of God who on the pilgrimage of faith "goes before" the whole People of God. 2
  • If John at the foot of the cross somehow represents every man and woman for whom the motherhood of the Mother of God is spiritually extended, how much more does this concern each of us, who are sacramentally called to the priestly ministry of the Eucharist in the Church! 3
  • The Second Vatican Council proclaims: "Through the gift and role of her divine motherhood, by which the Blessed Virgin is united with her Son,...she is also intimately united with the Church. As St. Ambrose taught, the Mother of God is a 'type' of the Church in the matter of faith, charity and perfect union with Christ." [cf. LG 63] 4

Mother as birth giver

Mother as educator

The VM in Intellectual and Spiritual Formation, 1988

Mother as Theotokos (title) Mother of God

Mother as birth giver

  • She is the mother, who, accepting with faith the message of the Angel, conceived the Son of God in his human nature in her virginal womb through the action of the Holy Spirit and without the intervention of man; she brought him to birth, she fed him, tended him and educated him. (cf. LG 57,61) 7

Mother as educator

  • and educated him (cf. LG 57,61) 7
To All Consecrated Persons, Marian Year, 1988

Mother as Theotokos (title) Mother of God

Mother as birth giver

  • God came into the world and was born of her as the "Son of Man" in order to fulfill [sic] the eternal will of the Father who so loved the world. (cf. Jn 3:16) 22

Mother as educator

Mulieris Dignitatem, 1988

Mother as Theotokos (title) Mother of God

  • The Son, the Word, one in substance with the Father, becomes man, born of a woman, at "the fullness of time." 3
  • not just a matter here of God's words revealed through the Prophets; rather ... "the Word is truly made flesh." (cf. Jn 1:14). Hence, Mary attains a union with God that exceeds all the expectations of the human spirit. 3
  • The Virgin of Nazareth truly becomes the Mother of God. Council of Ephesus (431) 4
  • At ... Annunciation, by responding with her fiat, Mary conceived a man who was the Son of God, of one substance with the Father. Therefore she is truly the Mother of God, because motherhood concerns the whole person, not just the body, nor even just human "nature." In this way the name Theotokos - Mother of God - became the name proper to the union with God granted to the Virgin Mary. 4
  • With her fiat, Mary becomes the authentic subject of that union with God which was realized in the mystery of the Incarnation of the Word, who is of one substance with the Father. 4
  • The biblical exemplar of the "woman" finds its culmination in the motherhood of the Mother of God. 19

Mother as birth giver

  • [see Annunciation] 3
  • He spoke as the Son, joined to the Father by the eternal mystery of divine generation, and he did so while being at the same time the truly human Son of his Virgin Mother. 8 [See also 25]
  • Each and every time that motherhood is repeated in human history, it is always related to the Covenant which God established with the human race through the motherhood of the Mother of God. 19
  • Does not Jesus bear witness to this reality when he answers the exclamation of that woman in the crowd who blessed him for Mary's motherhood: "Blessed is the womb that bore you, and the breasts that you sucked!"? Jesus replies: "Blessed rather are those who hear the word of God and keep it." (Lk 11:27-28) Jesus confirms the meaning of motherhood in reference to the body, but at the same time he indicates an even deeper meaning, which is connected with the order of the spirit: it is a sign of the Covenant with God who "is spirit." (Jn 4:24) This is true above all for the motherhood of the Mother of God. 19

Mother as educator

Redemptoris Custos, St. Joseph, 1989

Mother as Theotokos (title) Mother of God

  • Mary is the Lord's humble servant, prepared from eternity for the task of being the Mother of God. Joseph is the one whom God chose to be the "overseer of the Lord's birth," [Origen] the one who has the responsibility to look after the Son of God's "ordained" entry into the world, in accordance with divine dispositions and human laws. 8

Mother as birth giver

  • "...she will bear a son, and you [Joseph] shall call his name Jesus, for he will save his people from their sins." (Mt 1:21)
  • The Son of Mary is also Joseph's Son by virtue of the marriage bond that unites them: "By reason of their faithful marriage both of them deserve to be called Christ's parents, not only his mother, but also his father, who was a parent in the same way that he was the mother's spouse: in mind, not in the flesh." [Augustine] 7

Mother as educator

Veritatis Splendor, 1993

Mother as Theotokos (title) Mother of God

Mother as birth giver

  • Until the time of his birth, she sheltered in her womb the Son of God who became man. 120

Mother as educator

  • She raised him and enabled him to grow. 120
Tertio Millennio Adveniente, 1994

Mother as Theotokos (title) Mother of God

  • Two thousand years ago the Son of God was made man by the power of the Holy Spirit and was born of the Immaculate virgin Mary. 26

Mother as birth giver

  • And she gave birth to her first-born son and wrapped him in swaddling clothes .... (2:7) 2
  • Born of Mary the Virgin, he truly became one of us and, sin apart, was like us in every way. (GS 22) 4
  • [For year one, Jesus Christ, one of the Christological themes:]
a deeper understanding of the mystery of the Incarnation and of Jesus' birth from the Virgin Mary 40
  • The Blessed Virgin
  • who will be as it were "indirectly" present in the whole preparatory phase, will be contemplated in the first year especially in the mystery of her divine Motherhood. It was in her womb that the Word became flesh! The affirmation of the central place of Christ cannot therefore be separated from the recognition of the role played by his Most Holy Mother. 43

Mother as educator

Evangelium Vitae, 1995

Mother as Theotokos

  • But the Church cannot forget that her mission was made possible by the motherhood of Mary, who conceived and bore the One who is "God from God", "true God from true God." Mary is truly the Mother of God, the Theotokos, in whose motherhood the vocation to motherhood bestowed by God on every woman is raised to its highest level. 103

Mother as Birth giver

  • Mary's consent at the Annunciation and her motherhood stand at the very beginning of the mystery of life which Christ came to bestow on humanity. (cf. Jn 10:10) 102
  • Through her acceptance and loving care for the life of the Incarnate Word, human life has been rescued from condemnation to final and eternal death. 102
  • She is in fact the mother of the Life by which everyone lives. 102

Mother as Educator

Catechism of the Catholic Church, 1994
Fidei Depositum, 1992

Mother as Theotokos (title) Mother of God

Mother of God (Mater Dei, Theotokos): 466, 467, 469, 495, 509, 529, 975, 1138 [BB]

461

Taking up St. John's expression, "The Word became flesh," (Jn 1:14) the Church calls "Incarnation" the fact that the Son of God assumed a human nature in order to accomplish our salvation in it. In a hymn cited by St. Paul, the Church sings the mystery of the Incarnation:

... but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross. (Phil 2:5-8)

466

For this reason the Council of Ephesus proclaimed in 431 that Mary truly became the Mother of God by the human conception of the Son of God in her womb: "Mother of God, not that the nature of the Word or his divinity received the beginning of its existence from the holy Virgin, but that, since the holy body, animated by a rational soul, which the Word of God united to himself according to the hypostasis, was born from her, the Word is said to be born according to the flesh." (Ephesus: DS 251)

467

... He was begotten from the Father before all ages as to his divinity and in these last days, for us and for our salvation, was born as to his humanity of the virgin Mary, the Mother of God....

452

The name Jesus means "God saves." The child born of the Virgin Mary is called Jesus, "for he will save his people from their sins" (Mt 1:21): "there is no other name under heaven given among men by which we must be saved." (Acts 4:12)

456

With the Nicene Creed, we answer by confessing: "For us men and for our salvation he came down from heaven; by the power of the Holy Spirit, he became incarnate of the Virgin Mary, and was made man."

469

The Church thus confesses that Jesus is inseparably true God and true man. He is truly the Son of God who, without ceasing to be God and Lord, became a man and our brother: ... The liturgy of St. John Chrysostom proclaims and sings: "O only-begotten Son and Word of God, immortal being, you who deigned for our salvation to become incarnate of the holy Mother of God and ever-virgin Mary .... " (Troparion "O monogenes")

495

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." (Lk 1:43 et al) 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) (Ephesus: DS 251)

509

Mary is truly "Mother of God since she is the mother of the eternal Son of God made man, who is God himself.

Mother as birth giver

The Apostles' Creed: He was conceived by the power of the Holy Spirit and born of the Virgin Mary.

The Nicene Creed

: by the power of the Holy Spirit he was born of the Virgin Mary, and became man.

437 ...From the beginning he was "the one whom the Father consecrated and sent into the world," conceived as "holy" in Mary's virginal womb. ...(Jn 10:36, cf. Lk 1:35)

470 ...The Son of God...worked with human hands; he thought with a human mind. He acted with a human will, and with a human heart he loved. Born of the Virgin Mary, he has truly been made one of us, like to us in all things except sin. (GS 22 §2)

Mother as educator

2599 The Son of God who became Son of the Virgin learned to pray in his human heart. He learned to pray from his mother, who kept all the great things the Almighty had done and treasured them in her heart. ... (cf. Lk 1:49; 2:19; 2:51)
Novo Millennio Ineunte, 2001

Mother as Theotokos (title) Mother of God

  • Yes, Jesus is true God and true man! Like the Apostle Thomas, the Church is constantly invited by Christ to touch his wounds, to recognize, that is, the fullness of his humanity taken from Mary, given up to death, transfigured by the Resurrection: "Put your finger here, and see my hands; and put out your hand, and place it in my side." (Jn 20:27) 21
Ecclesia in Oceania, 2001
  • In Jesus Christ, whom she nurtured in her womb, there is born a new world where justice and mercy meet, a world of freedom and peace. 53
Rosarium Virginis Mariae, 2003

Mother as Theotokos (title) Mother of God

  • It can be said that the Rosary is, in some sense, a prayer-commentary on the final chapter of the Vatican II Constitution Lumen Gentium, a chapter which discusses the wondrous presence of the Mother of God in the mystery of Christ and the Church. 2
  • ...the Rosary clearly belongs to the kind of veneration of the Mother of God described by the Council: a devotion directed to the Christological center of the Christian faith, in such a way that "when the Mother is honored, the Son ... is duly known, loved and glorified." (LG 66) 4
  • From Mary's uniquely privileged relationship with Christ, which makes her the Mother of God, Theotokos, derives the forcefulness of the appeal we make to her in the second half of the prayer [Hail Mary], as we entrust to her maternal intercession our lives and the hour of our death. 33

Mother as birth giver

  • In a unique way the face of the Son belongs to Mary. It was in her womb that Christ was formed, receiving from her a human resemblance which points to an even greater spiritual closeness.... When at last she gave birth to him in Bethlehem, her eyes were able to gaze tenderly on the face of her Son, as she "wrapped him in swaddling cloths, and laid him in a manger." (Lk2:7) 10
  • When in the Rosary we plead with Mary, the sanctuary of the Holy Spirit (cf. Lk 1:35), she intercedes for us before the Father who filled her with grace and before the Son born of her womb, praying with us and for us. 16
Ecclesia de Eucharistia, 2003

Mother as Theotokos (title) Mother of God

  • The eschatological tension kindled by the Eucharist expresses and reinforces our communion with the Church in heaven. It is not by chance that the Eastern Anaphoras and the Latin Eucharistic Prayers honor Mary, the ever-Virgin Mother of Jesus Christ our Lord and God, the angels, the holy apostles, the glorious martyrs and all the saints. This is an aspect of the Eucharist which merits greater attention: in celebrating the sacrifice of the Lamb, we are united to the heavenly "liturgy' and become part of that great multitude which cries out: "Salvation belongs to our God who sits upon the throne, and to the Lamb!" (Rev 7:10) 19
  • In a certain sense Mary lived her Eucharistic faith even before the institution of the Eucharist, by the very fact that she offered her virginal womb for the Incarnation of God's Word. The Eucharist, while commemorating the passion and resurrection, is also in continuity with the incarnation. 55
  • At the Annunciation Mary conceived the Son of God in the physical reality of his body and blood, thus anticipating within herself what to some degree happens sacramentally in every believer who receives, under the signs of bread and wine, the Lord's body and blood. ... In continuity with the Virgin's faith, in the Eucharistic mystery we are asked to believe that the same Jesus Christ, Son of God and Son of Mary, becomes present in his full humanity and divinity under the signs of bread and wine. 55

Mother as birth giver

  • Ave, verum corpus natum de Maria Virgine! 59

© This material has been compiled by M. Jean Frisk.
Copyright is reserved for The Marian Library/International Marian Research Institute.

Return to the top of this document

Return to the Resources/Documents: List of Themes


Return to The Mary Page

This page, maintained by The Marian Library/International Marian Research Institute, Dayton, Ohio 45469-1390, and created by M. Jean Frisk , was last modified Tuesday, 08/24/2010 13:30:34 EDT by Ramya Jairam . Please send any comments to jroten1@udayton.edu.