Mary Page: Magisterial Documents: Theme: The Life of Mary: Book of Revelation

The Life of Mary: Book of Revelation©

The charts below are direct quotes from Post-Vatican II Magisterial Documents concerning the theme, Mary's Life, The Book of Revelation. These teachings of the Catholic Church may prove useful to include in talks, 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
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Documents VI. The Life of Mary / 2m. Sacred Scripture:
New Testament Elements After the Death of Christ: Book of Revelation

Lumen Gentium, 1964

exalted by the Lord as Queen over all things that she might be the more fully conformed to her son, the Lord of lords, (cf. Apoc 19:16) and conquer sin and death (cf. Pius XII, Encyclical Ad coeli Reginam, 11 Oct 1954: AAS 46 (1954): 633-636...) 59
Signum Magnum, 1967

A "GREAT SIGN" appeared in the heavens to St. John the Apostle; it was "a woman clothed with the sun." [Ap 12:1] 1
Marialis Cultus, 1974

[exemplar of the Church, esp in liturgy] the Virgin in prayer ... 18 Considering, finally, the presence of the Mother of Jesus in the Upper Room, where the Spirit came down upon the infant Church (cf. Acts 1:12-14; 2:1-4), they enriched with new developments the ancient theme of Mary and the Church. (Eadmer) 26 [See also 28]
Dominum et Vivificantem, 1986

Thus one can understand the profound reason why the Church, united with the Virgin Mother, prays unceasingly as the Bride to her divine Spouse, as the words of the Book of Revelation, quoted by the Council, attest: "The Spirit and the bride say to the Lord Jesus Christ: Come!" (LG 4; cf. Rev 22:17) 66
Redemptoris Mater, 1987

The "enmity," foretold at the beginning, is confirmed in the Apocalypse (the book of the final events of the Church and the world), in which there recurs the sign of the "woman," this time "clothed with the sun" (Rev. 12:1). ... Mary, Mother of the Incarnate Word, is placed at the very center of that enmity, that struggle which accompanies the history of humanity on earth and the history of salvation itself. 11
And by her ecclesial identification as the "woman clothed with the sun" (Rev. 12:1), (Bernard) it can be said that "in the Most Holy Virgin the Church has already reached that perfection whereby she exists without spot or wrinkle." 47

Letter to Priests for Holy Thursday, 1988
From Mary, who represents the singular "fulfillment" of the biblical "woman" of the Proto-evangelium (cf. Gen 3:15) and of the Book of Revelation (12:1), let us seek also a proper relationship with women and the attitude toward them shown by Jesus of Nazareth himself. We find this expressed in many passages of the Gospel. This theme is an important one in the life of every priest, and the Marian Year impels us to take it up again and to develop it in a special way. By reason of his vocation and service, the priest must discover in a new way the question of the dignity and vocation of women both in the Church and in today's world. 5
From Mary, who represents the singular "fulfillment" of the biblical "woman" of the Proto-evangelium (cf. Gen 3:15) and of the Book of Revelation (12:1), let us seek also a proper relationship with women and the attitude toward them shown by Jesus of Nazareth himself. We find this expressed in many passages of the Gospel. 6
Together with John, the Apostle and Evangelist, we turn the gaze of our soul towards that "woman clothed with the sun," who appears on the eschatological horizon of the Church and the world in the Book of Revelation (cf. 12:1ff.). It is not difficult to recognize in her the same figure who, at the beginning of human history, after original sin, was foretold as the Mother of the Redeemer (cf. Gen 3:15). In the Book of Revelation we see her, on the one hand, as the exalted woman in the midst of visible creation, and on the other, as the one who continues to take part in the spiritual battle for the victory of good over evil. This is the combat waged by the Church in union with the Mother of God, her "model," "against the world rulers of this present darkness, against the spiritual hosts of wickedness," as we read in the Letter to the Ephesians (6:12). 7
The words of the Proto-evangelium at the beginning of the Scriptures and the words of the Book of Revelation at the end refer to the same battle in which man is involved. In the perspective of this spiritual battle which takes place in history, the Son of the woman is the Redeemer of the world. 7

Mulieris Dignitatem, 1988

She is "a woman clothed with the sun," with the moon under her feet, and on her head a crown of stars (cf. Rev 12:1). ... Is not the Bible trying to tell us that it is precisely in the "woman" - Eve-Mary - that history witnesses a dramatic struggle for every human being, the struggle for his or her fundamental "yes" or "no" to God and God=s eternal plan for humanity? 30
Evangelium Vitae, 1995

The mutual relationship between the mystery of the Church and Mary appears clearly in the "great portent" described in the Book of Revelation: "A great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars" (12:1). 103
In this sign the Church recognizes an image of her own mystery: present in history, she knows that she transcends history, inasmuch as she constitutes on earth the "seed and beginning" of the Kingdom of God. (LG 5) The Church see this mystery fulfilled in complete and exemplary fashion in Mary. She is the woman of glory in whom God=s plan could be carried out with supreme perfection. 103
[Satan, the red dragon] Here too Mary sheds light on the Community of Believers. The hostility of the powers of evil is, in fact, an insidious opposition which, before affecting the disciples of Jesus, is directed against his mother. To save the life of her son from those who fear him as a dangerous threat, Mary has to flee with Joseph and the Child into Egypt (cf. Mt 2:13-15). 104
Mary thus helps the Church to realize that life is always at the centre of a great struggle between good and evil, between light and darkness. The dragon wishes to devour "the child brought forth" (cf. Rev 12:4), a figure of Christ, whom Mary brought forth "in the fullness of time" (Gal 4:4) and whom the Church must unceasingly offer to people in every age. 104

Ecclesia de Eucharistia, 2003
Contemplating her, assumed body and soul into heaven, we see opening up before us those "new heavens" and that "new earth" which will appear at the second coming of Christ. Here below, the Eucharist represents their pledge, and in a certain way, their anticipation: "Veni, Domine Iesu!" (Rev 22:20). 62

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

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Mary Page, maintained by The Marian Library/International Marian Research Institute, Dayton, Ohio 45469-1390, was created by M. Jean Frisk, was last modified April 5, 2006 by Varun Gade. Please send any comments to ROTEN@data.lib.udayton.edu.

Documents	VI. The Life of Mary / 2m. Sacred Scripture: New Testament Elements After the Death of Christ: Book of Revelation
Lumen Gentium, 1964	exalted by the Lord as Queen over all things that she might be the more fully conformed to her son, the Lord of lords, (cf. Apoc 19:16) and conquer sin and death (cf. Pius XII, Encyclical Ad coeli Reginam, 11 Oct 1954: AAS 46 (1954): 633-636...) 59
Signum Magnum, 1967	A "GREAT SIGN" appeared in the heavens to St. John the Apostle; it was "a woman clothed with the sun." [Ap 12:1] 1
Marialis Cultus, 1974	[exemplar of the Church, esp in liturgy] the Virgin in prayer ... 18 Considering, finally, the presence of the Mother of Jesus in the Upper Room, where the Spirit came down upon the infant Church (cf. Acts 1:12-14; 2:1-4), they enriched with new developments the ancient theme of Mary and the Church. (Eadmer) 26 [See also 28]
Dominum et Vivificantem, 1986	Thus one can understand the profound reason why the Church, united with the Virgin Mother, prays unceasingly as the Bride to her divine Spouse, as the words of the Book of Revelation, quoted by the Council, attest: "The Spirit and the bride say to the Lord Jesus Christ: Come!" (LG 4; cf. Rev 22:17) 66
Redemptoris Mater, 1987	The "enmity," foretold at the beginning, is confirmed in the Apocalypse (the book of the final events of the Church and the world), in which there recurs the sign of the "woman," this time "clothed with the sun" (Rev. 12:1). ... Mary, Mother of the Incarnate Word, is placed at the very center of that enmity, that struggle which accompanies the history of humanity on earth and the history of salvation itself. 11 And by her ecclesial identification as the "woman clothed with the sun" (Rev. 12:1), (Bernard) it can be said that "in the Most Holy Virgin the Church has already reached that perfection whereby she exists without spot or wrinkle." 47
Letter to Priests for Holy Thursday, 1988	From Mary, who represents the singular "fulfillment" of the biblical "woman" of the Proto-evangelium (cf. Gen 3:15) and of the Book of Revelation (12:1), let us seek also a proper relationship with women and the attitude toward them shown by Jesus of Nazareth himself. We find this expressed in many passages of the Gospel. This theme is an important one in the life of every priest, and the Marian Year impels us to take it up again and to develop it in a special way. By reason of his vocation and service, the priest must discover in a new way the question of the dignity and vocation of women both in the Church and in today's world. 5 From Mary, who represents the singular "fulfillment" of the biblical "woman" of the Proto-evangelium (cf. Gen 3:15) and of the Book of Revelation (12:1), let us seek also a proper relationship with women and the attitude toward them shown by Jesus of Nazareth himself. We find this expressed in many passages of the Gospel. 6 Together with John, the Apostle and Evangelist, we turn the gaze of our soul towards that "woman clothed with the sun," who appears on the eschatological horizon of the Church and the world in the Book of Revelation (cf. 12:1ff.). It is not difficult to recognize in her the same figure who, at the beginning of human history, after original sin, was foretold as the Mother of the Redeemer (cf. Gen 3:15). In the Book of Revelation we see her, on the one hand, as the exalted woman in the midst of visible creation, and on the other, as the one who continues to take part in the spiritual battle for the victory of good over evil. This is the combat waged by the Church in union with the Mother of God, her "model," "against the world rulers of this present darkness, against the spiritual hosts of wickedness," as we read in the Letter to the Ephesians (6:12). 7 The words of the Proto-evangelium at the beginning of the Scriptures and the words of the Book of Revelation at the end refer to the same battle in which man is involved. In the perspective of this spiritual battle which takes place in history, the Son of the woman is the Redeemer of the world. 7
Mulieris Dignitatem, 1988	She is "a woman clothed with the sun," with the moon under her feet, and on her head a crown of stars (cf. Rev 12:1). ... Is not the Bible trying to tell us that it is precisely in the "woman" - Eve-Mary - that history witnesses a dramatic struggle for every human being, the struggle for his or her fundamental "yes" or "no" to God and God=s eternal plan for humanity? 30
Evangelium Vitae, 1995	The mutual relationship between the mystery of the Church and Mary appears clearly in the "great portent" described in the Book of Revelation: "A great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars" (12:1). 103 In this sign the Church recognizes an image of her own mystery: present in history, she knows that she transcends history, inasmuch as she constitutes on earth the "seed and beginning" of the Kingdom of God. (LG 5) The Church see this mystery fulfilled in complete and exemplary fashion in Mary. She is the woman of glory in whom God=s plan could be carried out with supreme perfection. 103 [Satan, the red dragon] Here too Mary sheds light on the Community of Believers. The hostility of the powers of evil is, in fact, an insidious opposition which, before affecting the disciples of Jesus, is directed against his mother. To save the life of her son from those who fear him as a dangerous threat, Mary has to flee with Joseph and the Child into Egypt (cf. Mt 2:13-15). 104 Mary thus helps the Church to realize that life is always at the centre of a great struggle between good and evil, between light and darkness. The dragon wishes to devour "the child brought forth" (cf. Rev 12:4), a figure of Christ, whom Mary brought forth "in the fullness of time" (Gal 4:4) and whom the Church must unceasingly offer to people in every age. 104
Ecclesia de Eucharistia, 2003	Contemplating her, assumed body and soul into heaven, we see opening up before us those "new heavens" and that "new earth" which will appear at the second coming of Christ. Here below, the Eucharist represents their pledge, and in a certain way, their anticipation: "Veni, Domine Iesu!" (Rev 22:20). 62