Holy Hill Cross
Our Loving Mother
Sculpted by C. Edmund Sullivan
Mother of the Redeemer
John Paul II
(emphasis by Holy Hill Cross)
Encyclical Letter of John Paul II on the Blessed Virgin Mary
in the Life of the
1. The Mother of the Redeemer has a precise place in the plan of salvation, for "when the time had fully come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, `Abba! Father!'" (Gal. 4:4-6)
With these words of the Apostle Paul, which the Second Vatican Council takes up at the beginning of its treatment of the Blessed Virgin Mary. I too wish to begin my reflection on the role of Mary in the mystery of Christ and on her active and exemplary presence in the life of the Church. For they are words which celebrate together the love of the Father, the mission of the Son, the gift of the Spirit, the role of the woman from whom the Redeemer was born, and our own divine filiation, in the mystery of the "fullness of time.
This "fullness" indicates the
moment fixed from all eternity when the Father sent
his Son "that whoever believes in him should not perish but have eternal
life" (Jn. ).
It denotes the blessed moment when the Word that "was with God...became
flesh and dwelt among us" (Jn. 1:1, 14), and made himself our brother. It marks the moment when the Holy Spirit, who
had already infused the fullness of grace into Mary of
2. Strengthened by the presence of Christ (cf. Mt. 28:20), the Church journeys through time towards the consummation of the ages and goes to meet the Lord who comes. But on this journey-- and I wish to make this point straight-away she proceeds along the path already trodden by the Virgin Mary, who "advanced in her pilgrimage of faith, and loyally persevered in her union with her Son unto the cross." I take these very rich and evocative words from the Constitution Lumen Gentium, which in its concluding part offers a clear summary of the Church's doctrine on the Mother of Christ, whom she venerates as her beloved Mother and as her model in faith, hope and charity.
Shortly after the Council, my great predecessor Paul VI decided to speak further of the Blessed Virgin. In the Encyclical Epistle "Christi Matri" and subsequently in the Apostolic Exhortations "Signum Magnum" and "Marialis Cultus" he expounded the foundations and criteria of the special veneration which the Mother of Christ receives in the Church, as well as the various forms of Marian devotion--liturgical, popular and private--which respond to the spirit of faith.
3. The circumstance which now moves me to take up this subject once more is the prospect of the year 2000, now drawing near, in which the Bimillennial Jubilee of the birth of Jesus Christ at the same time directs our gaze towards his Mother. In recent years, various opinions have been voiced suggesting that it would be fitting to precede that anniversary by a similar Jubilee in celebration of the birth of Mary.
In fact, even though it is not possible to establish an exact chronological point for identifying the date of Mary's birth, the Church has constantly been aware that Mary appeared on the horizon of salvation history before Christ. It is a fact that when "the fullness of time" was definitively drawing near--the saving advent of Emmanuel--she who was from eternity destined to be his Mother already existed on earth. The fact that she "preceded" the coming of Christ is reflected every year in the liturgy of Advent. Therefore, if to that ancient historical expectation of the Savior we compare these years which are bringing us closer to the end of the second Millennium after Christ and to the beginning of the third, it becomes fully comprehensible that in this present period we wish to turn in a special way to her, the one who in the "night" of the Advent expectation began to shine like a true "Morning Star" (Stella Matutina). For just as this star, together with the "dawn," precedes the rising of the sun, so Mary from the time of her Immaculate Conception preceded the coming of the Savior, the rising of the "Sun of Justice" in the history of the human race.
Her presence in the midst of Israel--a presence so discreet as to pass almost unnoticed by the eyes of her contemporaries--shone very clearly before the Eternal One, who had associated this hidden "daughter of Sion" (cf. Zeph. 3:14; Zech. 2:10) with the plan of salvation embracing the whole history of humanity. With good reason, then, at the end of this Millennium, we Christians who know that the providential plan of the Most Holy Trinity is the central reality of Revelation and of faith feel the need to emphasize the unique presence of the Mother of Christ in history, especially during these last years leading up to the year 2000.
The Second Vatican Council prepares us for this by presenting in its teaching
the Mother of God in the mystery of Christ and of the Church. If it is true, as
the Council itself proclaims, that "only
in the mystery of the Incarnate Word does the mystery of man take on
light," then this principle
must be applied in a very particular way to that exceptional "daughter of
the human race," that extraordinary "woman" who became the
Mother of Christ. Only
in the mystery of Christ is her mystery fully made clear. Thus has the Church sought to interpret it
from the very beginning: the
the Incarnation has enabled her to penetrate and to make
ever clearer the
mystery of the Mother of the Incarnate Word. The Council of Ephesus (431) was of decisive importance in clarifying
this, for during that Council, to the great joy of Christians, 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), (Greek: Eastern Rite Catholic term for Mary as “God-bearer.”-ed)
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 Son of God...born of the Virgin Mary...has truly been made one of
us," has been made man. Thus, through
the mystery of Christ, on the horizon of the Church's faith there shines in its
fullness the mystery of his Mother. In turn, the dogma of the divine motherhood
of Mary was for the Council of
5. The Second Vatican Council, by presenting Mary in the mystery of Christ, also finds the path to a deeper understanding of the mystery of the Church. Mary, as the Mother of Christ, is in a particular way united with the Church, "which the Lord established as his own body."  It is significant that the conciliar text places this truth about the Church as the Body of Christ (according to the teaching of the Pauline Letters) in close proximity to the truth that the Son of God "through the power of the Holy Spirit was born of the Virgin Mary." The reality of the Incarnation finds a sort of extension in the mystery of the Church--the Body of Christ. And one cannot think of the reality of the Incarnation without referring to Mary, the Mother of the Incarnate Word.
In these reflections, however, I wish to consider primarily that "pilgrimage of faith" in which "the Blessed Virgin advanced," faithfully preserving her union with Christ. In this way the "twofold bond" which unites the Mother of God with Christ and with the Church takes on historical significance. Nor is it just a question of the Virgin Mother's life-story, of her personal journey of faith and "the better part" which is hers in the mystery of salvation; it is also a question of the history of the whole People of God, of all those who take part in the same "pilgrimage of faith."
The Council expresses this when it states in another passage that Mary "has gone before," becoming "a model of the Church in the matter of faith, charity and perfect union with Christ." This "going before" as a figure or model is in reference to the intimate mystery of the Church, as she actuates and accomplishes her own saving mission by uniting in herself--as Mary did--the qualities of mother and virgin. She is a virgin who "keeps whole and pure the fidelity she has pledged to her Spouse" and "becomes herself a mother," for "she brings forth to a new and immortal life children who are conceived of the Holy Spirit and born of God." 
6. All this is accomplished in a great historical process, comparable "to a journey." The pilgrimage of faith indicates the interior history, that is, the story of souls. But it is also the story of all human beings, subject here on earth to transitoriness, and part of the historical dimension. In the following reflections we wish to concentrate first of all on the present, which in itself is not yet history, but which nevertheless is constantly forming it, also in the sense of the history of salvation. Here there opens up a broad prospect, within which 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 for communities, for peoples and nations and, in a sense, for all humanity. It is indeed difficult to encompass and measure its range.
The Council emphasizes that the Mother of God is already the eschatological fulfillment of the Church: "In the most holy Virgin the Church has already reached that perfection whereby she exists without spot or wrinkle (cf. Eph. 5:27);" and at the same time the Council says that "the followers of Christ still strive to increase in holiness by conquering sin, and so they raise their eyes to Mary, who shines forth to the whole community of the elect as a model of the virtues." The pilgrimage of faith no longer belongs to the Mother of the Son of God: glorified at the side of her Son in heaven, Mary has already crossed the threshold between faith and that vision which is "face to face" (l Cor. ). At the same time, however, in this eschatological fulfillment, Mary does not cease to be the "Star of the Sea" (Maris Stella) for all those who are still on the journey of faith. If they lift their eyes to her from their earthly existence, they do so because "the Son whom she brought forth is he whom God placed as the first-born among many brethren (Rom. )," and also because "in the birth and development" of these brothers and sisters "she cooperates with a maternal love."
7. "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places" (Eph. 1:3). These words of the Letter to the Ephesians reveal the eternal design of God the Father, his plan of man's salvation in Christ. It is a universal plan, which concerns all men and women created in the image and likeness of God (cf. Gen. 1:26). Just as all are included in the creative work of God "in the beginning," so all are eternally included in the divine plan of salvation, which is to be completely revealed, in the "fullness of time," with the final coming of Christ. In fact, the God who is the "Father of our Lord Jesus Christ"--these are the next words of the same Letter--"chose us in him before the foundation of the world, that we should be holy and blameless before him. He destined us in love to be his sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, which he freely bestowed on us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace" (Eph. 1:4-7).
The divine plan of salvation--which was fully revealed to us with the coming of Christ--is eternal. And according to the teaching contained in the Letter just quoted and in other Pauline Letters (cf. Col. 1:12-14; Rom. ; Gal. ; 2 Cor. -29), it is also eternally linked to Christ. It includes everyone, but it reserves a special place for the "woman" who is the Mother of him to whom the Father has entrusted the work of salvation. As the Second Vatican Council says, "she is already prophetically foreshadowed in that promise made to our first parents after their fall into sin"-- according to the Book of Genesis (cf. 3:15). "Likewise she is the Virgin who is to conceive and bear a son, whose name will be called Emmanuel"--according to the words of Isaiah (cf. ). In this way the Old Testament prepares that "fullness of time" when God "sent forth his Son, born of woman...so that we might receive adoption as sons." The coming into the world of the Son of God is an event recorded in the first chapters of the Gospels according to Luke and Matthew.
8. Mary is definitively introduced into the mystery of Christ
through this event: the Annunciation by the angel. This takes place at
If we wish to meditate together with Mary
on these words, and especially on the expression "full of grace," we can find a significant echo in the very
passage from the Letter to the Ephesians quoted above. (Eph.
1:3) And if after the announcement of
the heavenly messenger the Virgin of
The double greeting is due to the fact that in the soul of this "daughter of Sion" there is manifested, in a sense, all the "glory of grace," that grace which "the Father...has given us in his beloved Son." For the messenger greets Mary as "full of grace"; he calls her thus as if it were her real name. He does not call her by her proper earthly name: Miryam (= Mary), but by this new name: "full of grace." What does this name mean'? Why does the archangel address the Virgin of Nazareth in this way?
In the language of the Bible "grace" means a special gift, which according to the New Testament has its source precisely in the Trinitarian life of God himself, God who is love (cf. I Jn. 4:8). The fruit of this love is "the election" of which the Letter to the Ephesians speaks. On the part of God, this election is the eternal desire to save man through a sharing in his own life (cf. 2 Pt. 1:4) in Christ: it is salvation through a sharing in supernatural life. The effect of this eternal gift, of this grace of man's election by God, is like a seed of holiness, or a spring which rises in the soul as a gift from God himself, who through grace gives life and holiness to those who are chosen. In this way there is fulfilled, that is to say there comes about, that "blessing" of man "with every spiritual blessing," that "being his adopted sons and daughters...in Christ," in him who is eternally the "beloved Son" of the Father.
When we read that the messenger addresses Mary as "full of grace," (Lk1:28-ed.) the Gospel context, which mingles revelations and ancient promises, enables us to understand that among all the "spiritual blessings in Christ" this is a special "blessing." In the mystery of Christ she is present even "before the creation of the world," (in the mind of the Father–ed.) as the one whom the Father "has chosen" as Mother of his Son in the Incarnation. And, what is more, together with the Father, the Son has chosen her, entrusting her eternally to the Spirit of holiness. In an entirely special and exceptional way Mary is united to Christ, and similarly she is eternally loved in this "beloved Son," this Son who is of one being with the Father, in whom is concentrated all the "glory of grace." At the same time, she is and remains perfectly open to this "gift from above" (cf. Jas. ). As the Council teaches, Mary "stands out among the poor and humble of the Lord, who confidently await and receive salvation from him."
9. If the greeting and the name "full of grace" say all this, in the context of the angel's announcement they refer first of all to the election of Mary as Mother of the Son of God. But at the same time the "fullness of grace" indicates all the supernatural munificence from which Mary benefits by being chosen and destined to be the Mother of Christ. If this election is fundamental for the accomplishment of God's salvific designs for humanity, and if the eternal choice in Christ and the vocation to the dignity of adopted children is the destiny of everyone, then the election of Mary is wholly exceptional and unique. Hence also the singularity and uniqueness of her place in the mystery of Christ.
The divine messenger says to her: "Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great, and will be called the Son of the Most High" (Lk. -32). And when the Virgin, disturbed by that extraordinary greeting, asks: "How shall this be, since I have no husband?" she receives from the angel the confirmation and explanation of the preceding words. Gabriel says to her: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God" (Lk. ).
Annunciation, therefore, is the revelation of the mystery of the Incarnation at
the very beginning of its fulfillment on earth. God's
salvific giving of himself and his life, in some way to all creation but
directly to man, reaches one of its high points in the mystery of the
Incarnation. This is indeed a
10. The Letter to the Ephesians, (Eph1:3-14-ed.) speaking of the "glory of grace" that "God, the Father...has bestowed on us in his beloved Son," adds: "In him we have redemption through his blood" (Eph. 1:7). According to the belief formulated in solemn documents of the Church, this "glory of grace" is manifested in the Mother of God through the fact that she has been "redeemed in a more sublime manner." By virtue of the richness of the grace of the beloved Son, by reason of the redemptive merits of him who willed to become her Son, Mary was preserved from the inheritance of original sin. In this way, from the first moment of her conception--which is to say of her existence--she belonged to Christ, sharing in the salvific and sanctifying grace and in that love which has its beginning in the "Beloved," the Son of the Eternal Father, who through the Incarnation became her own Son. Consequently, through the power of the Holy Spirit, in the order of grace, (Cf.1Cor15:23-ed.) which is a participation in the divine nature (Cf.2Pet1:4-ed.) Mary receives life from him to whom she herself, in the order of earthly generation, gave life as a mother. The liturgy does not hesitate to call her "mother of her Creator"  and to hail her with the words which Dante Alighieri places on the lips of St. Bernard: "daughter of your Son." And since Mary receives this "new life" with a fullness corresponding to the Son's love for the Mother, and thus corresponding to the dignity of the divine motherhood, the angel at the Annunciation calls her "full of grace."
11. In the salvific design of the Most Holy Trinity, the mystery of the Incarnation constitutes the superabundant fulfillment of the promise made by God to man after original sin, after that first sin whose effects oppress the whole earthly history of man (cf. Gen. 3:15). And so, there comes into the world a Son, "the seed of the woman" who will crush the evil of sin in its very origins: "he will crush the head of the serpent." As we see from the words of the Protogospel, the victory of the woman's Son will not take place without a hard struggle, a struggle that is to extend through the whole of human history. 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. In this central place, she who belongs to the "weak and poor of the Lord" bears in herself, like no other member of the human race, that "glory of grace" which the Father "has bestowed on us in his beloved Son," and this grace determines the extraordinary greatness and beauty of her whole being. Mary thus remains before God, and also before the whole of humanity, as the unchangeable and inviolable sign of God's election, spoken of in Paul's letter: "in Christ...he chose us...before the foundation of the world,...he destined us...to be his sons" (Eph. 1:4, 5). This election is more powerful than any experience of evil and sin, than all that "enmity" which marks the history of man. In this history Mary remains a sign of sure hope.
Immediately after the narration of the Annunciation, the Evangelist Luke guides
us in the footsteps of the Virgin of Nazareth towards "a city of
by charity, therefore, Mary goes to the house of her kinswoman. When Mary
every word of
As the Council teaches, "'The obedience of faith' (Rom.
cf. Rom. 1:5; 2 Cor. 10:5-6) must
be given to God who reveals, an obedience by which man entrusts his whole self
freely to God." This description of faith found perfect realization in Mary. The "decisive" moment was the
Annunciation, and the very words of
Indeed, at the Annunciation Mary entrusted herself to God completely, with the "full submission of intellect and will," manifesting "the obedience of faith" to him who spoke to her through his messenger. She responded, therefore, with all her human and feminine "I," and this response of faith included both perfect cooperation with "the grace of God that precedes and assists" and perfect openness to the action of the Holy Spirit, who "constantly brings faith to completion by his gifts."
The word of the living God, announced to Mary by the angel, referred to her: "And behold, you will conceive in your womb and bear a son" (Lk. ). By accepting this announcement, Mary was to become the "Mother of the Lord," and the divine mystery of the Incarnation was to be accomplished in her: "The Father of mercies willed that the consent of the predestined Mother should precede the Incarnation." And Mary gives this consent, after she has heard everything the messenger has to say. She says: "Behold, I am the handmaid of the Lord; let it be to me according to your word" (Lk. ). This fiat of Mary--"let it be to me"--was decisive, on the human level, for the accomplishment of the divine mystery. There is a complete harmony with the words of the Son, who, according to the Letter to the Hebrews, says to the Father as he comes into the world: "Sacrifices and offering you have not desired, but a body you have prepared for me.... Lo, I have come to do your will, O God" (Heb. 10:5-7). The mystery of the Incarnation was accomplished when Mary uttered her fiat: "Let it be to me according to your word," which made possible, as far as it depended upon her in the divine plan, the granting of her Son's desire.
Mary uttered this fiat in faith. In faith
she entrusted herself to God without reserve and "devoted herself totally
as the handmaid of the Lord to the person and work of her Son."
And--as the Fathers of the Church
conceived this Son in her mind before she conceived him in her womb: precisely
in faith!  Rightly therefore does
Mary's faith can also be compared to that of Abraham, whom
When at the Annunciation Mary hears of
the Son whose Mother she is to become and to whom "she will give the name
Jesus" (= Savior), she also
learns that "the Lord God will give to him the throne of his father
David," and that "he will reign over the house of Jacob for ever and
of his kingdom there will be no end" (Lk. 1:32-33). The hope of the whole of
Although through faith she may have perceived in that instant that she was the mother of the "Messiah-King," nevertheless she replied: "Behold, I am the handmaid of the Lord; let it be to me according to your word" (Lk. 1:38). From the first moment, Mary professed above all, the "obedience of faith;" abandoning herself to the meaning which was given to the words of the Annunciation by him from whom they proceeded: God himself.
Later, a little further along this way of the "obedience of faith,"
Mary hears other words: those uttered by Simeon in the
just and God-fearing man, called Simeon,
appears at this beginning of Mary's "journey" of faith. His
words, suggested by the Holy Spirit (cf. Lk. -27), confirm the
truth of the Annunciation. For we read that he took up in his arms the child to
whom-- in accordance with the angel's command--the name Jesus was given (cf. Lk.
2:21). Simeon's words match the meaning of this name, which is Savior: "God is salvation."
Turning to the Lord, he says: "For
my eyes have seen your
which you have prepared in the presence of all peoples, a light for revelation
to the Gentiles, and for glory to your people Israel" (Lk.
2:30-32). At the same time, however,
Simeon addresses Mary with the following words: "Behold, this child is set for the fall and rising of many
in Israel, and for a sign that is spoken against, that thoughts out of many
hearts may be revealed"; and he adds with
direct reference to her: "and
a sword will pierce through your own soul also" (cf.
Lk. 2:34-35). Simeon's words cast
new light on the announcement which Mary had heard from the angel: Jesus is the
Savior, he is "a light for revelation" to mankind. Is not this what
was manifested in a way on Christmas night, when the shepherds came to the
stable (cf. Lk. 2:8-20)? Is not this what was to be manifested even more clearly
in the coming of the Magi from the East (cf. Mt. 2:1-12)? But at the same time, at the very beginning of his life, the Son of Mary, and his Mother with him, will
experience in themselves the truth of those other words of Simeon: "a sign
that is spoken against"
(Lk. 2:34). Simeon's
words seem like a second Annunciation to Mary, for they tell her of the actual
historical situation in which the Son is to accomplish his mission, namely, in
misunderstanding and sorrow. While
this announcement on the one hand confirms her faith in the accomplishment of
the divine promises of salvation, on the other hand it also reveals to her that she will have to
live her obedience of faith in suffering, at the side of the suffering Savior,
and that her motherhood will be mysterious and sorrowful.
Thus, after the visit of the Magi who came from the East,
after their homage ("they fell down and worshipped him") and after
they had offered gifts (cf. Mt. 2:11), Mary together with the child has to flee
into Egypt in the protective care of Joseph, for "Herod is about to search
for the child, to destroy him" (cf. Mt. 2:13). And until the death of
Herod they will have to remain in
When the Holy Family returns to
During the years of Jesus' hidden life in
the house at
The Mother of that Son, therefore,
mindful of what has been told her at the
Annunciation and in subsequent events, bears within herself the radical "newness" of faith:
the beginning of the New Covenant. This is the beginning of the Gospel, the joyful Good News.
However, it is not difficult to see in that beginning a particular heaviness of
heart, linked with a sort of "night of faith"--to use the words of
St. John of the Cross--a kind of "veil" through which one has to draw
near to the Invisible One and to live in intimacy with the mystery. And
this is the way that Mary, for many years, lived in intimacy with the mystery
of her Son, and went forward in her "pilgrimage of faith," while
Jesus "increased in wisdom...and in favor with God and man" (Lk.
2:52). God's predilection for him was manifested ever more clearly to people's
eyes. The first human
creature thus permitted to discover Christ was Mary, who lived with Joseph in
the same house at
when he had been found in the
18. This blessing reaches its full meaning when Mary stands beneath the Cross of her Son (cf. Jn. ). The Council says that this happened "not without a divine plan": by "suffering deeply with her only-begotten Son and joining herself with her maternal spirit to his sacrifice, lovingly consenting to the immolation of the victim to whom she had given birth," in this way Mary "faithfully preserved her union with her Son even to the Cross." It is a union through faith--the same faith with which she had received the angel's revelation at the Annunciation. At that moment she had also heard the words: "He will be great...and the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob for ever; and of his kingdom there will be no end" (Lk. I :32-33)
And now, standing at the foot of the Cross, Mary is the witness, humanly speaking, of the complete negation of these words. On that wood of the Cross her Son hangs in agony as one condemned. "He was despised and rejected by men; a man of sorrows...he was despised, and we esteemed him not": as one destroyed (cf. Is. 53:3-5). How great, how heroic then is the obedience of faith shown by Mary in the face of God's "unsearchable judgments"! How completely she "abandons herself to God" without reserve, "offering the full assent of the intellect and the will" to him whose "ways are inscrutable" (cf. Rom. )! And how powerful too is the action of grace in her soul, how all-pervading is the influence of the Holy Spirit and of his light and power!
this faith Mary is perfectly united with Christ in his self-emptying. For "Christ Jesus, who, though he
was in the form of God, did not count equality with God a thing to be grasped,
but emptied himself, taking the form of a servant, being born in the likeness
of men": precisely on Golgotha
"humbled himself and became obedient unto death, even death on a
cross" (cf. Phil. 2:5-8). At
the foot of the Cross Mary shares through faith in the shocking mystery of this
self-emptying. This is perhaps the deepest "kenosis" of faith in
human history. Through faith the Mother shares in the
death of her Son, in his redeeming death; but in contrast with the faith of the disciples who fled, hers was
far more enlightened. On
Yes, truly "blessed
is she who believed"! These words, spoken
In the expression "Blessed is she who believed," we can therefore rightly find a kind of "key" which unlocks for us the innermost reality of Mary, whom the angel hailed as "full of grace." If as "full of grace" she has been eternally present in the mystery of Christ, through faith she became a sharer in that mystery in every extension of her earthly journey. She "advanced in her pilgrimage of faith" and at the same time, in a discreet yet direct and effective way, she made present to humanity the mystery of Christ. And she still continues to do so. Through the mystery of Christ, she too is present within mankind. Thus through the mystery of the Son the mystery of the Mother is also made clear.
The Gospel of Luke records the moment when "a woman in the crowd raised
her voice" and said to Jesus: "Blessed is the womb that bore you, and
the breasts that you sucked!" (Lk. 11:27) These words were an expression
of praise of Mary as Jesus' mother according to the flesh. Probably the Mother
of Jesus was not personally known to this woman; in fact, when Jesus began his
messianic activity Mary did not accompany him but continued to remain at
Through these words, there flashed out in the midst of the crowd, at least for an instant, the gospel of Jesus' infancy. This is the gospel in which 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. ), is a true son of man. He is "flesh," like every other man: he is "the Word (who) became flesh" (cf. Jn. ). He is of the flesh and blood of Mary!
But to the blessing uttered by that woman upon her who was his mother according to the flesh, Jesus replies in a significant way: "Blessed rather are those who hear the word of God and keep it" (Lk. ). He wishes to divert attention from motherhood understood only as a fleshly bond, in order to direct it towards those mysterious bonds of the spirit which develop from hearing and keeping God's word.
This same shift into the sphere of spiritual values is seen even more clearly in another response of Jesus reported by all the Synoptics. When Jesus is told that "his mother and brothers are standing outside and wish to see him," he replies: "My mother and my brothers are those who hear the word of God and do it" (cf. Lk. -21). This he said "looking around on those who sat about him," as we read in Mark () or, according to Matthew (), "stretching out his hand towards his disciples."
These statements seem to fit in with the
reply which the twelve-year-old Jesus gave to Mary and Joseph when he was found
after three days in the
when Jesus left
Is Jesus thereby distancing himself from his mother according to the flesh? Does he perhaps wish to leave her in the hidden obscurity which she herself has chosen? If this seems to be the case from the tone of those words, one must nevertheless note that the new and different motherhood which Jesus speaks of to his disciples refers precisely to Mary in a very special way. Is not Mary the first of "those who hear the word of God and do it"? And therefore does not the blessing uttered by Jesus in response to the woman in the crowd refer primarily to her? Without any doubt, Mary is worthy of blessing by the very fact that she became the mother of Jesus according to the flesh ("Blessed is the womb that bore you, and the breasts that you sucked"), but also and especially because already at the Annunciation she accepted the word of God, because she believed it, because she was obedient to God, and because she "kept" the word and "pondered it in her heart" (cf. Lk. 1:38, 45; 2:19, 51) and by means of her whole life accomplished it. Thus we can say that the blessing proclaimed by Jesus is not in opposition, despite appearances, to the blessing uttered by the unknown woman, but rather coincides with that blessing in the person of this Virgin Mother, who called herself only "the handmaid of the Lord" (Lk. 1:38). If it is true that "all generations will call her blessed" (cf. Lk. ). then it can be said that the unnamed woman was the first to confirm unwittingly that prophetic phrase of Mary's Magnificat and to begin the Magnificat of the ages.
If through faith Mary became the bearer of the Son given to her by the Father through the power of the Holy Spirit, while preserving her virginity intact, in that same faith she discovered and accepted the other dimension of motherhood revealed by Jesus during his messianic mission. One can say that this dimension of motherhood belonged to Mary from the beginning; that is to say from the moment of the conception and birth of her Son. From that time she was "the one who believed." But as the messianic mission of her Son grew clearer to her eyes and spirit, she herself as a mother became ever more open to that new dimension of motherhood which was to constitute her "part" beside her Son. Had she not said from the very beginning: "Behold, I am the handmaid of the Lord; let it be to me according to your word" (Lk. )? Through faith Mary continued to hear and to ponder that word, in which there became ever clearer, in a way "which surpasses knowledge" (Eph. ), the self-revelation of the living God. Thus in a sense Mary as Mother became the first "disciple" of her Son, the first to whom he seemed to say: "Follow me," even before he addressed this call to the Apostles or to anyone else (cf. Jn. I :43).
From this point of view, particularly eloquent is the passage in the Gospel of
John which presents Mary at the wedding feast of
is present at
deep understanding existed between Jesus and his mother? How can we probe the
mystery of their intimate spiritual union? But the fact speaks for itself. It is certain that that event already
quite clearly outlines the new dimension, the new meaning of Mary's motherhood.
Her motherhood has a significance which is not exclusively contained in the
words of Jesus and in the various episodes reported by the Synoptics (Lk. 11:27-28
and Lk. 8:19-21; Mt. 12:46-50; Mk. 3:31-35). In these texts Jesus means above
all to contrast the motherhood resulting from the fact of birth with what this "motherhood"
is to be in the dimension of the
essential element of Mary's maternal task is found in her words to the servants: "Do whatever he tells you."
The Mother of Christ presents herself as
the spokeswoman of her Son's will, pointing out those things which must be done
so that the salvific power of the Messiah may be manifested. At
We can therefore say that in this passage of John's Gospel we find as it were a
first manifestation of the truth concerning Mary's maternal care. This truth
has also found expression in the teaching of the Second Vatican Council. It is
important to note how the Council illustrates Mary's maternal role as it
relates to the mediation of Christ. Thus we read: "Mary's maternal function towards mankind in no way
obscures or diminishes the unique mediation of Christ, but rather shows its
efficacy," because "there is one mediator between God and men, the
man Christ Jesus" (I Tim. 2:5). This maternal role of Mary flows, according to God's good pleasure, "from the superabundance of the merits of
Christ; it is founded on his mediation, absolutely depends on it, and draws all
its efficacy from it."  It is precisely in this sense that the
From the text of John it is evident that it is a mediation which is maternal. As the Council proclaims: Mary became "a mother to us in the order of grace." This motherhood in the order of grace flows from her divine motherhood. Because she was, by the design of divine Providence, the mother who nourished the divine Redeemer, Mary became "an associate of unique nobility, and the Lord's humble handmaid," who "cooperated by her obedience, faith, hope and burning charity in the Savior's work of restoring supernatural life to souls." And "this maternity of Mary in the order of grace*. . .will last without interruption until the eternal fulfillment of all the elect."  *(Cf.1Cor15:23-ed.)
23. If John's description of the event at Cana presents Mary's caring motherhood at the beginning of Christ's messianic activity, another passage from the same Gospel confirms this motherhood in the salvific economy of grace at its crowning moment, namely when Christ's sacrifice on the Cross, his Paschal Mystery, is accomplished. John's description is concise: "Standing by the cross of Jesus were his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother: 'Woman, behold your son!' Then he said to the disciple, 'Behold, your mother!' And from that hour the disciple took her to his own home" (Jn. -27).
Undoubtedly, we find here an expression of the Son's particular solicitude for his Mother, whom he is leaving in such great sorrow. And yet the "testament of Christ's Cross" says more. Jesus highlights a new relationship between Mother and Son, the whole truth and reality of which he solemnly confirms. One can say that if Mary's motherhood of the human race had already been outlined, now it is clearly stated and established. It emerges from the definitive accomplishment of the Redeemer's Paschal Mystery. The Mother of Christ, who stands at the very center of this mystery--a mystery which embraces each individual and all humanity--is given as mother to every single individual and all mankind. The man at the foot of the Cross is John, "the disciple whom he loved." But it is not he alone. Following tradition, the Council does not hesitate to call Mary "the Mother of Christ and mother of mankind": since she "belongs to the offspring of Adam she is one with all human beings.... Indeed she is 'clearly the mother of the members of Christ...since she cooperated out of love so that there might be born in the Church the faithful."'
And so this "new motherhood of Mary," generated by faith, is the fruit of the "new" love which came to definitive maturity in her at the foot of the Cross, through her sharing in the redemptive love of her Son.
Thus we find ourselves at the very center of the fulfillment of the promise
contained in the Proto-gospel: the "seed
of the woman...will crush the head of the serpent"
(cf. Gen. 3:15). By his redemptive death
Jesus Christ conquers the evil of sin and death at its very roots. It is
significant that, as he speaks to his mother from the Cross, he calls her "woman"
and says to her: "Woman,
behold your son!" Moreover, he had addressed her by the same
words uttered by Jesus from the Cross signify that the motherhood of her who
bore Christ finds a "new" continuation in the Church and through the
Church, symbolized and represented by John.
In this way, she who as the one "full of grace"
was brought into the mystery of Christ in order to be his Mother and thus
the Holy Mother of God, through the
Church remains in that mystery as "the woman" spoken of by the Book
of Genesis (3:15) at the beginning and by the Apocalypse (12:1) at the end of the history of salvation.
In accordance with the eternal plan of
According to the Council, the very moment of the Church's birth and full manifestation to the world enables us to glimpse this continuity of Mary's motherhood: "Since it pleased God not to manifest solemnly the mystery of the salvation of the human race until he poured forth the Spirit promised by Christ, we see the Apostles before the day of Pentecost 'continuing with one mind in prayer with the women and Mary the mother of Jesus, and with his brethren' (Acts 1:14). We see Mary prayerfully imploring the gift of the Spirit, who had already overshadowed her in the Annunciation." 
And so, 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
The person who
links these two moments is Mary: Mary at
"The Church 'like a
pilgrim in a foreign land, presses forward amid the persecutions of the world
and the consolations of God,' announcing the Cross and Death of the Lord
until he comes (cf. 1 Cor. )." "
Second Vatican Council speaks of the
It is precisely in this ecclesial journey or pilgrimage through space and time, and even more through the history of souls, that Mary is present, as the one who is "blessed because she believed," as the one who advanced on the pilgrimage of faith, sharing unlike any other creature in the mystery of Christ. The Council further says that "Mary figured profoundly in the history of salvation and in a certain way unites and mirrors within herself the central truths of the faith."  Among all believers she is like a "mirror" in which are reflected in the most profound and limpid way "the mighty works of God" (Acts ).
26. Built by Christ upon the Apostles, the Church became fully aware of these mighty works of God on the day of Pentecost, when those gathered together in the Upper Room "were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance" (Acts 2:4). From that moment there also begins that journey of faith, the Church's pilgrimage through the history of individuals and peoples. We know that at the beginning of this journey Mary is present. We see her in the midst of the Apostles in the Upper Room, "prayerfully imploring the gift of the Spirit."
In a sense her journey of faith is longer. The Holy Spirit had already come down upon her, and she became his faithful spouse at the Annunciation, welcoming the Word of the true God, offering "the full submission of intellect and will...and freely assenting to the truth revealed by him," indeed abandoning herself totally to God through "the obedience of faith," whereby she replied to the angel: "Behold, I am the handmaid of the Lord; let it be to me according to your word." The journey of faith made by Mary, whom we see praying in the Upper Room, is thus longer than that of the others gathered there: Mary "goes before them," "leads the way" for them. The moment of Pentecost in Jerusalem had been prepared for by the moment of the Annunciation in Nazareth, as well as by the Cross. In the Upper Room Mary's journey meets the Church's journey of faith. In what way?
those who devoted themselves to prayer in the Upper Room, preparing to go
"into the whole world" after receiving the Spirit, some had been
called by Jesus gradually from the beginning of his mission in
Mary did not directly receive this apostolic mission. She was not among those whom Jesus sent "to the whole world to teach all nations" (cf. Mt. 28:19) when he conferred this mission on them. But she was in the Upper Room, where the Apostles were preparing to take up this mission with the coming of the Spirit of Truth: she was present with them. In their midst Mary was "devoted to prayer" as the "mother of Jesus" (cf. Acts -14), of the Crucified and Risen Christ. And that first group of those who in faith looked "upon Jesus as the author of salvation," knew that Jesus was the Son of Mary, and that she was his Mother, and that as such she was from the moment of his conception and birth a unique witness to the mystery of Jesus, that mystery which before their eyes had been disclosed and confirmed in the Cross and Resurrection. Thus, from the very first moment, the Church "looked at" Mary through Jesus, just as she "looked at" Jesus through Mary. For the Church of that time and of every time Mary is a singular witness to the years of Jesus' infancy and hidden life at Nazareth, when she "kept all these things, pondering them in her heart" (Lk. 2:19; cf. Lk. 2:51).
above all, in
the Church of that time and of every time Mary was and is the one who is
"blessed because she believed"; she was the first to believe.
From the moment of the Annunciation and conception, from the moment of his
birth in the stable at
Now, at the first dawn of the Church, at the beginning of the long journey
through faith which began at
Elizabeth's words "Blessed is she who believed" continue to accompany the Virgin also at Pentecost; they accompany her from age to age, wherever knowledge of Christ's salvific mystery spreads, through the Church's apostolic witness and service. Thus is fulfilled the prophecy of the Magnificat: "All generations will call me blessed; for he who is mighty has done great things for me, and holy is his name" (Lk. -49). For knowledge of the mystery of Christ leads us to bless his Mother, in the form of special veneration for the *Theotokos. *(Greek: Eastern Rite Catholic term for Mary as “God-bearer.”-ed) But this veneration always includes a blessing of her faith, for the Virgin of Nazareth became blessed above all through this faith, in accordance with Elizabeth's words. Those who from generation to generation among the different peoples and nations of the earth accept with faith the mystery of Christ, the Incarnate Word and Redeemer of the world, not only turn with veneration to Mary and confidently have recourse to her as his Mother, but also seek in her faith support for their own. 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.
28. As the Council says, "Mary figured profoundly in the history of salvation.... Hence when she is being preached and venerated, she summons the faithful to her Son and his sacrifice, and to love for the Father. For this reason, Mary's faith, according to the Church's apostolic witness, in some way continues to become the faith of the pilgrim People of God: the faith of individuals and communities, of places and gatherings, and of the various groups existing in the Church. It is a faith that is passed on simultaneously through both the mind and the heart. It is gained or regained continually through prayer. Therefore, "the Church in her apostolic work also rightly looks to her who brought forth Christ, conceived by the Holy Spirit and born of the Virgin, so that through the Church Christ may be born and increase in the hearts of the faithful also."
as on this pilgrimage of faith we draw near to the end of the second Christian
Millennium, the Church, through the
teaching of the Second
During this time of vigil, Mary, through the same faith which made her blessed, especially from the moment of the Annunciation, is present in the Church's mission, present in the Church's work of introducing into the world the Kingdom of her Son.
presence of Mary finds many different expressions in our day, just as it did
throughout the Church's history. It also has a wide field of action. Through
the faith and piety of individual believers; through the traditions of
Christian families or "domestic churches," of parish and missionary
communities, religious institutes and dioceses; through the radiance and
attraction of the great shrines where not only individuals or local groups, but
sometimes whole nations
and societies, even whole continents, seek to meet the Mother of the Lord, the
one who is blessed because she believed is the first among believers and
therefore became the Mother of Emmanuel. This
is the message of the
In the faith which Mary professed at the Annunciation as the "handmaid of the Lord" and in which she constantly "precedes" the pilgrim People of God throughout the earth, the Church "strives energetically and constantly to bring all humanity...back to Christ its Head in the unity of his Spirit." 
29. "In all of Christ's disciples the Spirit arouses the desire to be peacefully united, in the manner determined by Christ, as one flock under one shepherd." The journey of the Church, especially in our own time, is marked by the sign of ecumenism: Christians are seeking ways to restore that unity which Christ implored from the Father for his disciples on the day before his Passion: "That they may all be one; even as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me" (Jn. 17:21).
The unity of Christ's disciples, therefore, is a great sign given in order to kindle faith in the world, while their division constitutes a scandal. 
The ecumenical movement, on the basis of a clearer and more widespread awareness of the urgent need to achieve the unity of all Christians, has found on the part of the Catholic Church its culminating expression in the work of the Second Vatican Council: Christians must deepen in themselves and each of their communities that "obedience of faith" of which Mary is the first and brightest example. And since she "shines forth on earth,...as a sign of sure hope and solace for the pilgrim People of God," "it gives great joy and comfort to this most holy Synod that among the divided brethren, too, there are those who give due honor to the Mother of our Lord and Savior. This is especially so among the Easterners." 
30. Christians know that their unity will be truly rediscovered only if it is based on the unity of their faith. They must resolve considerable discrepancies of doctrine concerning the mystery and ministry of the Church, and sometimes also concerning the role of Mary in the work of salvation. The dialogues begun by the Catholic Church with the Churches and Ecclesial Communities of the West are steadily converging upon these two inseparable aspects of the same mystery of salvation. If the mystery of the Word made flesh enables us to glimpse the mystery of the divine motherhood and if, in turn, contemplation of the Mother of God brings us to a more profound understanding of the mystery of the Incarnation, then the same must be said for the mystery of the Church and Mary's role in the work of salvation. By a more profound study of both Mary and the Church, clarifying each by the light of the other, Christians who are eager to do what Jesus tells them as their Mother recommends (cf. Jn. 2:5) will be able to go forward together on this "pilgrimage of faith." Mary, who is still the model of this pilgrimage, is to lead them to the unity which is willed by their one Lord and so much desired by those who are attentively listening to what "the Spirit is saying to the Churches" today (Rev. 2:7, 11, 17).
Meanwhile, it is a hopeful sign that these Churches and Ecclesial Communities are finding agreement with the Catholic Church on fundamental points of Christian belief, including matters relating to the Virgin Mary. For they recognize her as the Mother of the Lord and hold that this forms part of our faith in Christ, true God and true man. They look to her who at the foot of the Cross accepts as her son the beloved disciple, the one who in his turn accepts her as his mother.
Therefore, why should we not all together look to her as our common Mother, who prays for the unity of God's family and who "precedes" us all at the head of the long line of witnesses of faith in the one Lord, the Son of God, who was conceived in her virginal womb by the power of the Holy Spirit?
31. On the other hand, I wish to emphasize how profoundly the Catholic Church, the Orthodox Church and the ancient Churches of the East feel united by love and praise of the *Theotokos. *(Greek: Eastern Rite Catholic term for Mary as (literally) “God-bearer.”-ed) Not only "basic dogmas of the Christian faith concerning the Trinity and God's Word made flesh of the Virgin Mary were defined in Ecumenical Councils held in the East," but also in their liturgical worship "the Orientals pay high tribute, in very beautiful hymns, to Mary ever Virgin...God's Most Holy Mother." 
brethren of these Churches have experienced a complex history, but it is one
that has always been marked by an intense desire for Christian commitment and
apostolic activity, despite frequent persecution, even to the point of
bloodshed. It is a history of fidelity to the Lord, an authentic
"pilgrimage of faith" in space and time, during which Eastern Christians
have always looked with boundless trust to the Mother of the Lord, celebrated
her with praise and invoked her with unceasing prayer. In the difficult moments
of their troubled Christian existence, "they have taken refuge under her
protection," conscious of having in her a powerful aid. The Churches
which profess the doctrine of
The Coptic and Ethiopian traditions were introduced to this contemplation of the mystery of Mary by St. Cyril of Alexandria, and in their turn they have celebrated it with a profuse poetic blossoming. The poetic genius of St. Ephrem the Syrian, called "the Iyre of the Holy Spirit," tirelessly sang of Mary, leaving a still living mark on the whole tradition of the Syriac Church.
In his panegyric of the Theotokos, St. Gregory of Narek, one of the outstanding glories of Armenia, with powerful poetic inspiration ponders the different aspects of the mystery of the Incarnation, and each of them is for him an occasion to sing and extol the extraordinary dignity and magnificent beauty of the Virgin Mary, Mother of the Word made flesh.
It does not surprise us therefore that Mary occupies a privileged place in the worship of the ancient Oriental Churches with an incomparable abundance of feasts and hymns.
32. In the Byzantine liturgy, in all the hours of the Divine Office, praise of the Mother is linked with praise of her Son and with the praise which, through the Son, is offered up to the Father in the Holy Spirit. In the Anaphora or Eucharistic Prayer of St. John Chrysostom, immediately after the epiclesis the assembled community sings in honor of the Mother of God: "It is truly just to proclaim you blessed, O Mother of God, who are most blessed, all pure and Mother of our God. We magnify you who are more honorable than the Cherubim and incomparably more glorious than the Seraphim. You who, without losing your virginity, gave birth to the Word of God. You who are truly the Mother of God."
These praises, which in every celebration of the Eucharistic Liturgy are offered to Mary, have molded the faith, piety and prayer of the faithful. In the course of the centuries they have permeated their whole spiritual outlook, fostering in them a profound devotion to the "All Holy Mother of God." (Cf.Lk1:28; “All Holy”, meaning “full of grace” (Gr. kecharitwmehne). Holiness as given by God; obviously not holiness as God.-ed.)
33. This year there occurs the twelfth centenary of the Second Ecumenical Council of Nice (787 A.D.). Putting an end to the well-known controversy about the cult of sacred images, this Council defined that, according to the teaching of the holy Fathers and the universal tradition of the Church, there could be exposed for the veneration of the faithful, together with the Cross, also images of the Mother of God, of the angels and of the saints, in churches and houses and at the roadside. This custom has been maintained in the whole of the East and also in the West. Images of the Virgin have a place of honor in churches and houses. In them Mary is represented in a number of ways: as the throne of God carrying the Lord and giving him to humanity (Theotokos); as the way that leads to Christ and manifests him (Hodegetria); as a praying figure in an attitude of intercession and as a sign of the divine presence on the journey of the faithful until the day of the Lord (Deesis); as the protectress who stretches out her mantle over the peoples (Pokrov), or as the merciful Virgin of tenderness (Eleousa). She is usually represented with her Son, the child Jesus, in her arms: it is the relationship with the Son which glorifies the Mother. Sometimes she embraces him with tenderness (Glykophilousa); at other times she is a hieratic figure, apparently rapt in contemplation of him who is the Lord of history (cf. Rev. 5:9-14). 
is also appropriate to mention the icon of Our Lady of Vladimir, which continually
accompanied the pilgrimage of faith of the peoples of ancient Rus’. (Russia-ed.) The first Millennium
of the conversion of those noble lands to Christianity is approaching: lands of
humble folk, of thinkers and of saints. The Icons are still venerated in the
34. Such a wealth of praise, built up by the different forms of the Church's great tradition, could help us to hasten the day when the Church can begin once more to breathe fully with her "two lungs," the East and the West. As I have often said, this is more than ever necessary today. It would be an effective aid in furthering the progress of the dialogue already taking place between the Catholic Church and the Churches and Ecclesial Communities of the West. It would also be the way for the pilgrim Church to sing and to live more perfectly her "Magnificat." (Lk1:46-55-ed.)
35. At the present stage of her journey, therefore, the Church seeks to rediscover the unity of all who profess their faith in Christ, in order to show obedience to her Lord, who prayed for this unity before his Passion. "Like a pilgrim in a foreign land, the Church presses forward amid the persecutions of the world and the consolations of God, announcing the Cross and Death of the Lord until he comes."  "Moving forward through trial and tribulation, the Church is strengthened by the power of God's grace promised to her by the Lord, so that in the weakness of the flesh she may not waver from perfect fidelity, but remain a bride worthy of her Lord; that moved by the Holy Spirit she may never cease to renew herself, until through the Cross she arrives at the light which knows no setting." 
The Virgin Mother is constantly present on
this journey of faith of the People of God towards the light. This is shown in
a special way by the canticle of the "Magnificat," which, having welled up from the depths of
Mary's faith at the Visitation, (Lk1:40-ed.) ceaselessly re-echoes in the heart of the
Church down the centuries. This is proved by its
daily recitation in the liturgy of Vespers and at many other moments of both
personal and communal devotion. "My
soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has
looked on his servant in her lowliness. For behold, henceforth all generations
will call me blessed; for he who is mighty has done great things for me, and
holy is his name: And his mercy is from age to age on those who fear him. He
has shown strength with his arm, he has scattered the proud-hearted, he has
cast down the mighty from their thrones, and lifted up the lowly; he has filled
the hungry with good things, sent the rich away empty. He has helped his
36. When Elizabeth greeted her young kinswoman
coming from Nazareth, Mary replied with the Magnificat. In her greeting,
Elizabeth first called Mary
"blessed" because of "the fruit of her womb," and then she
called her "blessed" because of her faith (cf. Lk. 1:42, 45). These two blessings referred directly to
the Annunciation. Now, at the Visitation, when
Mary is the first to share in this new revelation of God and, within the same, in this new "self-giving" of God. Therefore she proclaims: "For he who is mighty has done great things for me, and holy is his name." Her words reflect a joy of spirit which is difficult to express: "My spirit rejoices in God my Savior." Indeed, "the deepest truth about God and the salvation of man is made clear to us in Christ, who is at the same time the mediator and the fullness of all revelation."  In her exultation Mary confesses that she finds herself in the very heart of this fullness of Christ. She is conscious that the promise made to the fathers, first of all "to Abraham and to his posterity for ever," is being fulfilled in herself. She is thus aware that concentrated within herself as the mother of Christ is the whole salvific economy, in which "from age to age" is manifested he who, as the God of the Covenant, "remembers his mercy."
37. The Church, which from the beginning has modeled her earthly journey on that of the Mother of God, constantly repeats after her the words of the Magnificat. From the depths of the Virgin's faith at the Annunciation and the Visitation, the Church derives the truth about the God of the Covenant: the God who is Almighty and does "great things" for man: "holy is his name." In the Magnificat the Church sees uprooted that sin which is found at the outset of the earthly history of man and woman, the sin of disbelief and of "little faith" in God. In contrast with the "suspicion" which the "father of lies" sowed in the heart of Eve the first woman, Mary, whom tradition is wont to call the "new Eve" and the true "Mother of the living,"  (As the first and fallen “Eve” was called “Mother of the living” by Adam---who also fell (Cf.Gen3:20)---Mary, as the “new Eve” (Cf.Lk1:28,35), who gave birth to the “New Adam” (Cf.Lk1:32; 1Cor15:45-47), her Son, Jesus Christ, is aptly called the “true Mother of the living” by the Church.-ed.) boldly proclaims the undimmed truth about God: the holy and almighty God, who from the beginning is the source of all gifts, he who "has done great things" in her, as well as in the whole universe. In the act of creation God gives existence to all that is. In creating man, God gives him the dignity of the image and likeness of himself in a special way as compared with all earthly creatures. Moreover, in his desire to give*, God gives himself in the Son, notwithstanding man's sin: "He so loved the world that he gave his only Son" (Jn. ). Mary is the first witness of this marvelous truth, which will be fully accomplished through "the works and words" (cf. Acts 1:1) of her Son and definitively through his Cross and Resurrection. *(See “The Lord and Giver of Life”, a letter from Pope John Paul II, No. III. THE SALVIFIC SELF-GIVING OF GOD IN THE HOLY SPIRIT, on this Website-ed.)
The Church, which even "amid trials and tribulations" does not cease repeating with Mary the words of the Magnificat, is sustained by the power of God's truth, proclaimed on that occasion with such extraordinary simplicity. At the same time, by means of this truth about God, the Church desires to shed light upon the difficult and sometimes tangled paths of man's earthly existence. The Church's journey, therefore, near the end of the second Christian Millennium, involves a renewed commitment to her mission. Following him who said of himself: "(God) has anointed me to preach good news to the poor" (cf. Lk. ), the Church has sought from generation to generation and still seeks today to accomplish that same mission.
The Church's love of preference for the poor is wonderfully inscribed in Mary's Magnificat. The God of the Covenant, celebrated in the exultation of her spirit by the Virgin of Nazareth, is also he who "has cast down the mighty from their thrones, and lifted up the lowly, ...filled the hungry with good things, sent the rich away empty, ...scattered the proud-hearted...and his mercy is from age to age on those who fear him." Mary is deeply imbued with the spirit of the "poor of Yahweh," who in the prayer of the Psalms awaited from God their salvation, placing all their trust in him (cf. Pss. 25; 31; 35; 55). Mary truly proclaims the coming of the "Messiah of the poor" (cf. Is. 11:4; 61:1). Drawing from Mary's heart, from the depth of her faith expressed in the words of the Magnificat, the Church renews ever more effectively in herself the awareness that the truth about God who saves, the truth about God who is the source of every gift, cannot be separated from the manifestation of his love of preference for the poor and humble, that love which, celebrated in the Magnificat, is later expressed in the words and works of Jesus.
The Church is thus aware--and at the present time this awareness is particularly vivid--not only that these two elements of the message contained in the Magnificat cannot be separated, but also that there is a duty to safeguard carefully the importance of "the poor" and of "the option in favor of the poor" in the word of the living God. These are matters and questions intimately connected with the Christian meaning of freedom and liberation. "Mary is totally dependent upon God and completely directed towards him, and, at the side of her Son, she is the most perfect image of freedom and of the liberation of humanity and of the universe. It is to her as Mother and Model* that the Church must look in order to understand in its completeness the meaning of her own mission." *(Mary focused-on and followed---to the exclusion of all else---her Son, Jesus Christ-ed.) 
38. The Church knows and teaches with
The Church knows and teaches that "all the saving influences of the Blessed Virgin on mankind (Mary leads us only to her Son for the purposes of our salvation.-ed.) originate...from the divine pleasure. They flow forth from the superabundance of the merits of Christ, rest on his mediation, depend entirely on it, and draw all their power from it. In no way do they impede the immediate union of the faithful with Christ. Rather, they foster this union."  This saving influence is sustained by the Holy Spirit, who, just as he overshadowed the Virgin Mary when he began in her the divine motherhood, in a similar way constantly sustains her solicitude for the brothers and sisters of her Son.
In effect, Mary's mediation is intimately linked with her motherhood. It possesses a specifically maternal character, which distinguishes it from the mediation of the other creatures who in various and always subordinate ways share in the one mediation of Christ, although her own mediation is also a shared mediation. In fact, while it is true that "no creature could ever be classed with the Incarnate Word and Redeemer," at the same time "the unique mediation of the Redeemer does not exclude but rather gives rise among creatures to a manifold cooperation which is but a sharing in this unique source." And thus "the one goodness of God is in reality communicated diversely to his creatures." 
The teaching of the Second
39. From this point of view we must consider once more the
fundamental event in the economy of salvation, namely the Incarnation of the
Word at the moment of the Annunciation. It is significant that Mary, recognizing
in the words of the divine messenger the will of the Most High and submitting
to his power, says: "Behold, I am the handmaid of the Lord; let it be to
me according to your word" (Lk. 1:38-ed.). The first moment of submission to the one
mediation "between God and men"--the mediation of Jesus Christ--is
the Virgin of
It can be said that this consent to motherhood is above all a result of her total self-giving to God in virginity. Mary accepted her election as Mother of the Son of God, guided by spousal love, the love which totally "consecrates" a human being to God. By virtue of this love, Mary wished to be always and in all things "given to God," living in virginity. The words "Behold, I am the handmaid of the Lord" express the fact that from the outset she accepted and understood her own motherhood as a total gift of self, a gift of her person to the service of the saving plans of the Most High. And to the very end she lived her entire maternal sharing in the life of Jesus Christ, her Son, in a way that matched her vocation to virginity.
Mary's motherhood, completely pervaded by her
spousal attitude as the "handmaid of the Lord," constitutes the first
and fundamental dimension of that mediation which the Church confesses and
proclaims in her regard  and continually "commends to the hearts of the
faithful," since the Church has great trust in her. For it must be
recognized that before anyone else it was God himself, the Eternal Father, who
entrusted himself to the Virgin of
For this reason Mary became not only the "nursing mother" of the Son of Man but also the "associate of unique nobility" of the Messiah and Redeemer. As I have already said, she advanced in her pilgrimage of faith, and in this pilgrimage to the foot of the Cross there was simultaneously accomplished her maternal cooperation with the Savior's whole mission through her actions and sufferings. Along the path of this collaboration with the work of her Son, the Redeemer, Mary's motherhood itself underwent a singular transformation, becoming ever more imbued with "burning charity" towards all those to whom Christ's mission was directed. Through this "burning charity," which sought to achieve, in union with Christ, the restoration of "supernatural life to souls," Mary entered, in a way all her own, into the one mediation "between God and men" which is the mediation of the man Christ Jesus. If she was the first to experience within herself the supernatural consequences of this one mediation in the Annunciation she had been greeted as "full of grace" then we must say that through this fullness of grace and supernatural life she was especially predisposed to cooperation with Christ, the one Mediator of human salvation. And such cooperation is precisely this mediation subordinated to the mediation of Christ.
In Mary's case we have a special and exceptional mediation, based upon her "fullness of grace," which was expressed in the complete willingness of the "handmaid of the Lord." In response to this interior willingness of his Mother, Jesus Christ prepared her ever more completely to become for all people their "mother in the order of grace." (1Cor15:23-ed.) This is indicated, at least indirectly, by certain details noted by the Synoptics (cf. Lk. ; -21 ; Mk. -35; Mt. -50) and still more so by the Gospel of John (cf. 2: 1-1 2; 1 -27), which I have already mentioned. Particularly eloquent in this regard are the words spoken by Jesus on the Cross to Mary and John.
40. After the events of the Resurrection and Ascension, Mary entered the Upper Room together with the Apostles to await Pentecost, and was present there as the Mother of the glorified Lord. She was not only the one who "advanced in her pilgrimage of faith" and loyally persevered in her union with her Son "unto the Cross," but she was also the "handmaid of the Lord," left by her Son as Mother in the midst of the infant Church: "Behold your mother." Thus there began to develop a special bond between this Mother and the Church. For the infant Church was the fruit of the Cross and Resurrection of her Son. Mary, who from the beginning had given herself without reserve to the person and work of her Son, could not but pour out upon the Church, from the very beginning, her maternal self-giving. After her Son's departure, her motherhood remains in the Church as maternal mediation: interceding for all her children, the Mother cooperates in the saving work of her Son, the Redeemer of the world. In fact the Council teaches that the "motherhood of Mary in the order of grace...will last without interruption until the eternal fulfillment of all the elect."  With the redeeming death of her Son, the maternal mediation of the handmaid of the Lord took on a universal dimension, for the work of redemption embraces the whole of humanity. Thus there is manifested in a singular way the efficacy of the one and universal mediation of Christ "between God and men." Mary's cooperation shares, in its subordinate character, in the universality of the mediation of the Redeemer, the one Mediator. This is clearly indicated by the Council in the words quoted above.
the text goes on, "taken up to
heaven, she did not lay aside this saving role, but by her manifold acts of
intercession continues to win for us gifts of eternal salvation." 
With this character of
"intercession," first manifested at
41. Through her mediation, subordinate to that of the Redeemer, Mary contributes in a special way to the union of the pilgrim Church on earth with the eschatological and heavenly reality of the Communion of Saints, since she has already been "assumed into heaven."  The truth of the Assumption, defined by Pius XII, is reaffirmed by the Second Vatican Council, which thus expresses the Church's faith: "Preserved free from all guilt of original sin, the Immaculate Virgin was taken up body and soul into heavenly glory upon the completion of her earthly sojourn. She was exalted by the Lord as Queen of the Universe, in order that she might be the more thoroughly conformed to her Son, the Lord of lords (cf. Rev. 19:16) and the conqueror of sin and death."  In this teaching Pius XII was in continuity with Tradition, which has found many different expressions in the history of the Church, both in the East and in the West.
By the mystery of the Assumption into heaven there were definitively accomplished in Mary all the effects of the one mediation of Christ the Redeemer of the world and Risen Lord: "In Christ shall all be made alive. But each in his own order: Christ the first fruits, then at his coming those who belong to Christ" (1 Cor. -23). In the mystery of the Assumption is expressed the faith of the Church, according to which Mary is "united by a close and indissoluble bond" to Christ, for, if as Virgin and Mother she was singularly united with him in his first coming, so through her continued collaboration with him she will also be united with him in expectation of the second; "redeemed in an especially sublime manner by reason of the merits of her Son,"  she also has that specifically maternal role of mediatrix of mercy at his final coming, when all those who belong to Christ "shall be made alive," when "the last enemy to be destroyed is death" (1 Cor. 15:26)."
Connected with this exaltation of the noble "Daughter of Sion" through her Assumption into heaven is the mystery of her eternal glory. For the Mother of Christ is glorified as "Queen of the Universe." She who at the Annunciation called herself the "handmaid of the Lord" remained throughout her earthly life faithful to what this name expresses. In this she confirmed that she was a true "disciple" of Christ, who strongly emphasized that his mission was one of service: the Son of Man "came not to be served but to serve, and to give his life as a ransom for many" (Mt. 20:28). In this way Mary became the first of those who, "serving Christ also in others, with humility and patience lead their brothers and sisters to that King whom to serve is to reign,"  and she fully obtained that "state of royal freedom" proper to Christ's disciples: to serve means to reign!
"Christ obeyed even at the cost of death, and was therefore raised up by the Father (cf. Phil. 2:8-9). Thus he entered into the glory of his kingdom. To him all things are made subject until he subjects himself and all created things to the Father, that God may be all in all (cf. 1 Cor. 15:27-28)." Mary, the handmaid of the Lord, has a share in this Kingdom of the Son. The glory of serving does not cease to be her royal exaltation: assumed into heaven, she does not cease her saving service, which expresses her maternal mediation "until the eternal fulfillment of all the elect."  Thus, she who here on earth "loyally persevered in her union with her Son unto the Cross," continues to remain united with him, while now "all things are subjected to him, until he subjects to the Father himself and all things." Thus in her Assumption into heaven, Mary is as it were clothed by the whole reality of the Communion of Saints, and her very union with the Son in glory is wholly oriented towards the definitive fullness of the Kingdom, when "God will be all in all."
In this phase too Mary's maternal mediation does not cease to be subordinate to him who is the one Mediator, until the final realization of "the fullness of time," that is to say until "all things are united in Christ" (cf. Eph. l:10).
42. Linking itself with Tradition, the Second Vatican Council brought new light to bear on the role of the Mother of Christ in the life of the Church. "Through the gift...of divine motherhood, Mary is united with her Son, the Redeemer, and with his singular graces and offices. By these, the Blessed Virgin is also intimately united with the Church. The Mother of God is a figure of the Church in the matter of faith, charity and perfect union with Christ."  We have already noted how, from the beginning, Mary remains with the Apostles in expectation of Pentecost and how, as "the blessed one who believed," she is present in the midst of the pilgrim Church from generation to generation through faith and as the model of the hope which does not disappoint (cf. Rom. 5:5).
Mary believed in the fulfillment of what had been said to her by the Lord. As Virgin, she believed that she would conceive and bear a son: the "Holy One," who bears the name of "Son of God," the name "Jesus" (= God who saves). As handmaid of the Lord, she remained in perfect fidelity to the person and mission of this Son. As Mother, "believing and obeying...she brought forth on earth the Father's Son. This she did, knowing not man but overshadowed by the Holy Spirit."
For these reasons Mary is honored in the Church "with special reverence. Indeed, from most ancient times the Blessed Virgin Mary has been venerated under the title of 'God-bearer.' In all perils and needs, the faithful have fled prayerfully to her protection." This cult is altogether special: it bears in itself and expresses the profound link which exists between the Mother of Christ and the Church. As Virgin and Mother, Mary remains for the Church a "permanent model." It can therefore be said that especially under this aspect, namely as a model, or rather as a "figure," Mary, present in the mystery of Christ, remains constantly present also in the mystery of the Church. For the Church too is "called mother and virgin," and these names have a profound biblical and theological justification.
The Church "becomes herself a
mother by accepting God's word with fidelity." Like Mary, who first
believed by accepting the word of God revealed to her at the Annunciation and
by remaining faithful to that word in all her trials even unto the Cross, so
too the Church becomes
a mother when, accepting with fidelity the word of God, "by her preaching
and by baptism she brings forth to a new and immortal life children who are
conceived of the Holy Spirit and born of God."
 This "maternal" characteristic of the Church was expressed in a
particularly vivid way by the Apostle to the Gentiles when he wrote: "My
little children, with whom I am again in travail until Christ be formed in
you!" (Gal. 4:19) These words of
It can be said that from Mary the Church also learns her own motherhood: she recognizes the maternal dimension of her vocation, which is essentially bound to her sacramental nature, in "contemplating Mary's mysterious sanctity, imitating her charity and faithfully fulfilling the Father's will." If the Church is the sign and instrument of intimate union with God, she is so by reason of her motherhood, because, receiving life from the Spirit, she "generates" sons and daughters of the human race to a new life in Christ. For, just as Mary is at the service of the mystery of the Incarnation, so the Church is always at the service of the mystery of adoption to sonship through grace.
following the example of
Mary, the Church remains the virgin faithful to her spouse: "The Church
herself is a virgin, who keeps whole and pure the fidelity she has pledged to
her Spouse." For the Church is the spouse of Christ, as is clear from the Pauline
Letters (cf. Eph. -33;
2 Cor. 11:2),
and from the title found in John: "bride of the Lamb" (Rev.
21:9). If the Church as
spouse "keeps the fidelity she has pledged to Christ," this fidelity, even though in the Apostle's
teaching it has become an image of marriage (cf. Eph.
5:23-33), also has value as a model of
total self-giving to God in celibacy "for the kingdom of heaven," in
virginity consecrated to God (cf. Mt. 19:11-12; 2 Cor. 11:2). Precisely such virginity, after the example of the Virgin of
But the Church also preserves the faith received from Christ. Following the example of Mary, who kept and pondered in her heart everything relating to her divine Son (cf. Lk. 2:19, 51), the Church is committed to preserving the word of God and investigating its riches with discernment and prudence, in order to bear faithful witness to it before all mankind in every age.
Given Mary's relationship to the Church as an exemplar, the Church is close to
her and seeks to become like her: "Imitating the Mother of her Lord, and
by the power of the Holy Spirit, she preserves with virginal purity an integral
faith, a firm hope, and a sincere charity." Mary is thus present in
the mystery of the Church as a model. But the Church's mystery also consists in
generating people to a new and immortal life: this is her motherhood in the
Holy Spirit. And here Mary is not only
the model and figure of the Church; she is much more. For, "with maternal
love she cooperates in the birth and development" of the sons and
She cooperated, as the Second Vatican Council teaches, with a maternal love. Here we perceive the real value of the words spoken by Jesus to his Mother at the hour of the Cross: "Woman, behold your son" and to the disciple: "Behold your mother" (Jn. -27). They are words which determine Mary's place in the life of Christ's disciples and they express as I have already said the new motherhood of the Mother of the Redeemer: a spiritual motherhood, born from the heart of the Paschal Mystery of the Redeemer of the world. It is a motherhood in the order of grace, for it implores the gift of the Spirit, who raises up the new children of God, redeemed through the sacrifice of Christ: that Spirit whom Mary too, together with the Church, received on the day of Pentecost.
Her motherhood is particularly noted and experienced by the Christian people at the Sacred Banquet, the liturgical celebration of the mystery of the Redemption at which Christ, his True Body, born of the Virgin Mary, becomes present.
The piety of the Christian people has always very rightly sensed a profound link between devotion to the Blessed Virgin and worship of the Eucharist: this is a fact that can be seen in the liturgy of both the West and the East, in the traditions of the Religious Families, in the modern movements of spirituality, including those for youth, and in the pastoral practice of the Marian Shrines. Mary guides the faithful to the Eucharist. (Eucharistic Adoration and devotion to Mary are the telling marks of a traditional Roman Catholic parish.-ed.)
45. Of the essence of motherhood is the fact that it concerns the person. Motherhood always establishes a unique and unrepeatable relationship between two people: between mother and child and between child and mother. Even when the same woman is the mother of many children, her personal relationship with each one of them is of the very essence of motherhood. For each child is generated in a unique and unrepeatable way, and this is true both for the mother and for the child. Each child is surrounded in the same way by that maternal love on which are based the child's development and coming to maturity as a human being.
It can be said that motherhood "in the
order of grace" preserves the analogy with what "in the order of
nature" characterizes the union between mother and child. In the light of this fact it becomes easier to
understand why in Christ's testament on
It can also be said that these same words fully show the reason for the Marian dimension of the life of Christ's disciples. This is true not only of John, who at that hour stood at the foot of the Cross together with his Master's Mother, but it is also true of every disciple of Christ, of every Christian. The Redeemer entrusts his mother to the disciple, and at the same time he gives her to him as his mother. Mary's motherhood, which becomes man's inheritance, is a gift: a gift which Christ himself makes personally to every individual. The Redeemer entrusts Mary to John because he entrusts John to Mary. At the foot of the Cross there begins that special entrusting of humanity to the Mother of Christ, which in the history of the Church has been practiced and expressed in different ways. The same Apostle and Evangelist, after reporting the words addressed by Jesus on the Cross to his Mother and to himself, adds: "And from that hour the disciple took her to his own home" (Jn. ). This statement certainly means that the role of son was attributed to the disciple and that he assumed responsibility for the Mother of his beloved Master. And since Mary was given as a mother to him personally, the statement indicates, even though indirectly, everything expressed by the intimate relationship of a child with its mother. And all of this can be included in the word "entrusting." Such entrusting is the response to a person's love, and in particular to the love of a mother.
Marian dimension of the life of a disciple of Christ is expressed in a special
way precisely through this filial entrusting to the Mother of Christ, which
began with the testament of the Redeemer on
This filial relationship, this self-entrusting of a child to its mother, not
only has its beginning in Christ (“Behold
your mother.”- Jn19:27 -ed.) but can also be said to be definitively
directed towards Him. Mary
can be said to continue to say to each individual the words which she spoke at
This Marian dimension of Christian life takes on special importance in relation to women and their status. In fact, femininity has a unique relationship with the Mother of the Redeemer, a subject which can be studied in greater depth elsewhere. Here I simply wish to note that the figure of Mary of Nazareth sheds light on womanhood as such by the very fact that God, in the sublime event of the Incarnation of his Son, entrusted himself to the ministry, the free and active ministry of a woman. It can thus be said that women, by looking to Mary, find in her the secret of living their femininity with dignity and of achieving their own true advancement. In the light of Mary, the Church sees in the face of women the reflection of a beauty which mirrors the loftiest sentiments of which the human heart is capable: the self-offering totality of love; the strength that is capable of bearing the greatest sorrows; limitless fidelity and tireless devotion to work; the ability to combine penetrating intuition with words of support and encouragement.
47. At the Council Paul VI solemnly proclaimed that Mary is the Mother of the Church, "that is, Mother of the entire Christian people, both faithful and pastors." Later, in 1968, in the Profession of Faith known as the "Credo of the People of God," he restated this truth in an even more forceful way in these words: "We believe that the Most Holy Mother of God, the new Eve, the Mother of the Church, carries on in heaven her maternal role with regard to the members of Christ, cooperating in the birth and development of divine life in the souls of the redeemed." 
The Council's teaching emphasized that the truth concerning the Blessed Virgin, Mother of Christ, is an effective aid in exploring more deeply the truth concerning the Church. When speaking of the Constitution Lumen Gentium, which had just been approved by the Council, Paul VI said: "Knowledge of the true Catholic doctrine regarding the Blessed Virgin Mary will always be a key to the exact understanding of the mystery of Christ and of the Church." Mary is present in the Church as the Mother of Christ, and at the same time as that Mother whom Christ, in the mystery of the Redemption, gave to humanity in the person of the Apostle John. Thus, in her new motherhood in the Spirit, Mary embraces each and every one in the Church, and embraces each and every one through the Church. In this sense Mary, Mother of the Church, is also the Church's model. Indeed, as Paul VI hopes and asks, the Church must draw "from the Virgin Mother of God the most authentic form of perfect imitation of Christ." 
Thanks to this special bond linking the Mother of Christ with the Church, there is further clarified the mystery of that "woman" who, from the first chapters of the Book of Genesis until the Book of Revelation, accompanies the revelation of God's salvific plan for humanity. For Mary, present in the Church, as the Mother of the Redeemer, takes part as a mother, in that "monumental struggle against the powers of darkness" which continues throughout human history. And by her ecclesial identification as the "woman clothed with the sun" (Rev. 12:1) it can be said that "in the Most Holy Virgin the Church has already reached that perfection whereby she exists without spot or wrinkle." Hence, as Christians raise their eyes with faith to Mary in the course of their earthly pilgrimage, they "strive to increase in holiness."  Mary, the exalted Daughter of Sion, helps all her children, wherever they may be and whatever their condition, to find in Christ the path to the Father's house.
Thus, throughout her life, the Church maintains with the Mother of God a link which embraces, in the saving mystery, the past, the present and the future, and venerates her as the spiritual mother of humanity and the advocate of grace.
48. It is precisely the special bond between humanity and this Mother which has led me to proclaim a Marian Year in the Church, in this period before the end of the Second Millennium since Christ's birth. A similar initiative was taken in the past, when Pius XII proclaimed 1954 as a Marian Year, in order to highlight the exceptional holiness of the Mother of Christ as expressed in the mysteries of her Immaculate Conception (defined exactly a century before) and of her Assumption into heaven.
Now, following the line of the Second Vatican Council, I wish to emphasize the special presence of the Mother of God in the mystery of Christ and his Church. For this is a fundamental dimension emerging from the Mariology of the Council, the end of which is now more than twenty years behind us. The Extraordinary Synod of Bishops held in 1985 exhorted everyone to follow faithfully the teaching and guidelines of the Council; We can say that these two events, the Council and the Synod--embody what the Holy Spirit himself wishes "to say to the Church" in the present phase of history.
In this context, the Marian Year is meant to promote a new and more careful reading of what the Council said about the Blessed Virgin Mary, Mother of God, in the mystery of Christ and of the Church, the topic to which the contents of this Encyclical are devoted. Here we speak not only of the doctrine of faith but also of the life of faith, and thus of authentic "Marian spirituality" seen in the light of Tradition, and especially the spirituality to which the Council exhorts us. Furthermore, Marian spirituality, like its corresponding devotion, finds a very rich source in the historical experience of individuals and of the various Christian communities present among the different peoples and nations of the world. In this regard, I would like to recall, among the many witnesses and teachers of this spirituality, the figure of Saint Louis Marie Grignion de Montfort, who proposes consecration to Christ through the hands of Mary, as an effective means for Christians to live faithfully their baptismal commitments. I am pleased to note that in our own time too, new manifestations of this spirituality and devotion are not lacking.
There thus exist solid points of reference to look to and follow in the context of this Marian Year.
49. This Marian Year will begin on the Solemnity of Pentecost, on June 7 next. For it is a question not only of recalling that Mary "preceded" the entry of Christ the Lord into the history of the human family, but also of emphasizing, in the light of Mary, that from the moment when the mystery of the Incarnation was accomplished, human history entered "the fullness of time," and that the Church is the sign of this fullness. As the People of God, the Church makes her pilgrim way towards eternity through faith, in the midst of all the peoples and nations, beginning from the day of Pentecost. Christ's Mother who was present at the beginning of "the time of the Church," when in expectation of the coming of the Holy Spirit she devoted herself to prayer in the midst of the Apostles and her Son's disciples--constantly "precedes" the Church in her journey through human history. She is also the one who, precisely as the "handmaid of the Lord," cooperates unceasingly with the work of salvation accomplished by Christ, her Son.
Thus by means of this Marian Year the Church is called not only to remember everything in her past that testifies to the special maternal cooperation of the Mother of God in the work of salvation in Christ the Lord, but also, on her own part, to prepare for the future the paths of this cooperation. For the end of the Second Christian Millennium opens up as a new prospect.
As has already been mentioned, also among
our divided brethren many honor and celebrate the Mother of the Lord,
especially among the Orientals. It is a Marian light cast upon ecumenism.
In particular, I wish to mention once more that during the Marian Year there
will occur the Millennium of the Baptism of Saint Vladimir, Grand Duke of Kiev
(988). This marked the beginning of Christianity in the territories of what was
then called Rus', and subsequently in other territories of
In announcing the Year of Mary, I also indicated that it will end next year on the Solemnity of the Assumption of the Blessed Virgin into heaven, in order to emphasize the "great sign in heaven" spoken of by the Apocalypse. In this way we also wish to respond to the exhortation of the Council, which looks to Mary as "a sign of sure hope and solace for the pilgrim People of God." And the Council expresses this exhortation in the following words: "Let the entire body of the faithful pour forth persevering prayer to the Mother of God and Mother of mankind. Let them implore that she who aided the beginning of the Church by her prayers may now, exalted as she is in heaven above all the saints and angels, intercede with her Son in the fellowship of all the saints. May she do so until all the peoples of the human family, whether they are honored with the name of Christian or whether they still do not know their Savior, are happily gathered together in peace and harmony into the one People of God, for the glory of the Most Holy and Undivided Trinity." 
51. At the end of the daily Liturgy of the Hours, among the invocations addressed to Mary by the Church is the following:
"Loving Mother of the Redeemer, gate of heaven,
star of the sea, assist your people who have fallen yet strive to rise again.
To the wonderment of nature you bore your Creator!"
"To the wonderment of nature"! These words of the antiphon express that wonderment of faith which accompanies the mystery of Mary's divine motherhood. In a sense, it does so in the heart of the whole of creation, and, directly, in the heart of the whole People of God, in the heart of the Church.
How wonderfully far God has gone, the Creator and Lord of all things, in the "revelation of himself" to man!  How clearly he has bridged all the spaces of that infinite "distance" which separates the Creator from the creature ! If in himself he remains ineffable and unsearchable, still more ineffable and unsearchable is he in the reality of the Incarnation of the Word, who became man through the Virgin of Nazareth.
If he has eternally willed to call man to share in the divine nature (cf. 2 Pt. 1:4), it can be said that he has matched the "divinization" of man to humanity's historical conditions, so that even after sin he is ready to restore at a great price the eternal plan of his love through the "humanization" of his Son, who is of the same being as himself. The whole of creation, and more directly man himself, cannot fail to be amazed at this gift in which he has become a sharer, in the Holy Spirit: "God so loved the world that he gave his only Son" (Jn. 3:16).
At the center of this mystery, in the midst of this wonderment of faith, stands Mary. As the loving Mother of the Redeemer, she was the first to experience it: "To the wonderment of nature you bore your Creator"!
52. The words of this liturgical antiphon also express the truth of the "great transformation" which the mystery of the Incarnation establishes for man. It is a transformation which belongs to his entire history, from that beginning which is revealed to us in the first chapters of Genesis until the final end, in the perspective of the end of the world, of which Jesus has revealed to us "neither the day nor the hour" (Mt. 25:13). It is an unending and continuous transformation between falling and rising again, between the man of sin and the man of grace and justice. The Advent liturgy in particular is at the very heart of this transformation and captures its unceasing "here and now" when it exclaims:
"Assist your people who have fallen yet strive to rise again"!
These words apply to every individual, every community, to nations and peoples, and to the generations and epochs of human history, to our own epoch, to these years of the Millennium which is drawing to a close: "Assist, yes assist, your people who have fallen"!
This is the invocation addressed to Mary, the "loving Mother of the Redeemer," the invocation addressed to Christ, who through Mary entered human history. Year after year the antiphon rises to Mary, evoking that moment which saw the accomplishment of this essential historical transformation, which irreversibly continues: the transformation from "falling" to "rising."
Mankind has made wonderful discoveries and achieved extraordinary results in the fields of science and technology. It has made great advances along the path of progress and civilization, and in recent times one could say that it has succeeded in speeding up the pace of history. But the fundamental transformation, the one which can be called "original," constantly accompanies man's journey, and through all the events of history accompanies each and every individual. It is the transformation from "falling" to "rising," from death to life. It is also a constant challenge to people's consciences, a challenge to man's whole historical awareness: the challenge to follow the path of "not falling" in ways that are ever old and ever new, and of "rising again" if a fall has occurred.
As she goes forward with the whole of humanity towards the frontier between the two Millennia, the Church, for her part, with the whole community of believers and in union with all men and women of good will, takes up the great challenge contained in these words of the Marian antiphon: "the people who have fallen yet strive to rise again," and she addresses both the Redeemer and his Mother with the plea: "Assist us." For, as this prayer attests, the Church sees the Blessed Mother of God in the saving mystery of Christ; and in her own mystery. She sees Mary deeply rooted in humanity's history, in man's eternal vocation according to the providential plan which God has made for him from eternity. She sees Mary maternally present and sharing in the many complicated problems which today beset the lives of individuals, families and nations; she sees her helping the Christian people in the constant struggle between good and evil, to ensure that it "does not fall," or, if it has fallen, that it "rises again."
I hope with all my heart that the reflections contained in the present Encyclical will also serve to renew this vision in the hearts of all believers.
As Bishop of
the Solemnity of the Annunciation of the Lord,
in the year 1987, the ninth of my Pontificate.
Joannes Paulus PP. II
2. The expression "fullness of time" (pleroma tou chronou) is parallel with similar expressions of Judaism, both Biblical (cf. Gen. 29:21; I Sam. ; Tob. 14:5) and extraBiblical, and especially of the New Testament (cf. Mk. ; Lk. ; Jn. 7:8; Eph. ). From the point of view of form, it means not only the conclusion of a chronological process but also and especially the coming to maturity or completion of a particularly important period, one directed towards the fulfillment of an expectation, a coming to completion which thus takes on an eschatological dimension. According to Gal. 4:4 and its context, it is the coming of the Son of God that reveals that time has, so to speak, reached its limit. That is to say, the period marked by the promise made to Abraham and by the Law mediated by Moses has now reached its climax, in the sense that Christ fulfills the divine promise and supersedes the old law.
3. Cf. Roman Missal, Preface of 8 December, Immaculate Conception of the Blessed Virgin Mary; Saint Ambrose, "De Institutione Virginis," XV, 93-94: PL 16, 342; Second Vatican Ecumenical Council, Dogmatic Constitution on the Church "Lumen Gentium," 68.
Pope Paul Vl, Encyclical Epistle "Christi Matri" (
The Old Testament foretold in many different ways the mystery of Mary: cf.
Saint John Damascene, "Hom. in Dormitionem" 1, 8-9:
Cf. "Insegnamenti di Giovanni Paolo" 11, Vl/2 (1983) 225f.; Pope Pius
IX, Apostolic Letter "Ineffabilis Deus" (
8. Cf. Pastoral Constitution on the Church in the Modern World "Gaudium et Spes," 22.
Ecumenical Council of Ephesus, in "Conciliorum Oecumenicorum
11. Dogmatic Constitution on the Church "Lumen Gentium," 52.
12. Cf. ibid., 58.
13. Ibid., 63; cf. Saint Ambrose, "Expos. Evang sec. Lucam," II, 7: CSEL 32/4, 45; "De Institutione Virginis," XIV, 88-89: PL 16, 341.
14. Cf. Dogmatic Constitution on the Church "Lumen Gentium," 64.
15. Ibid., 65.
16. "Take away this star of the sun which illuminates the world: where does the day go? Take away Mary, this star of the sea, of the great and boundless sea: what is left but a vast obscurity and the shadow of death and deepest darkness?": Saint Bernard, "In Navitate B. Mariae Sermo--De aquaeductu," 6: S. Bernardi Opera, V, 1968, 279; cf. I"n laudibus Virginis Matris Homilia" II, 17: ed. cit., IV, 1966, 34f.
17. Dogmatic Constitution on the Church "Lumen Gentium," 63.
18. Ibid., 63.
Concerning the predestination of Mary, cf. Saint John Damascene, "Hom. in
Nativitatem," 7; 10:
20. Dogmatic Constitution on the Church "Lumen Gentium," 55.
21. In Patristic tradition there is a wide
and varied interpretation of this expression: cf. Origen, "In Lucam
homiliae", Vl, 7: S. Ch. 87, 148; Severianus of Gabala, "In mundi
creationem," Oratio Vl, 10: PG 56, 497f.; Saint John Chrysostom (Pseudo),
"In Annunciationem Deiparae et contra Arium impium," PG 62, 765f.;
Basil of Seleucia, Oratio 39, "In Sanctissimae Deiparae
Annuntiationem," 5: PG 85, 441-446; Antipater of Bosra, Hom. II, "In
Sanctissimae Deiparae Annuntiationem," 3-11: PG 85, 1777-1783; Saint
22. Dogmatic Constitution on the Church "Lumen Gentium," 55.
23. Ibid., 53.
Cf. Pope Pius XI, Apostolic Letter "Ineffabilis Deus" (
Cf. Saint Germanus of
26. Liturgy of the Hours of 15 August, Assumption of the Blessed Virgin Mary, Hymn at First and Second Vespers; Saint Peter Damian, "Carmina et preces," XLVII: PL 145, 934.
"Divina Commedia, Paradiso, XXXIII," I; cf. Liturgy of the Hours,
Memorial of the Blessed Virgin Mary on Saturday, Hymn II in the Office of
28. Cf. Saint Augustine, "De Sancta Virginitate," III, 3: PL 40, 398; "Sermo" 25, 7: PL 46, 937f.
29. Dogmatic Constitution on Divine Revelation "Dei Verbum," 5.
30. This is a classic theme, already expounded by Saint Irenaeus: "And, as by the action of the disobedient virgin, man was afflicted and, being cast down, died, so also by the action of the Virgin who obeyed the word of God, man being regenerated received, through life, life.... For it was meet and just...that Eve should be "recapitulated" in Mary, so that the Virgin, becoming the advocate of the virgin, should dissolve and destroy the virginal disobedience by means of virginal obedience": "Expositio doctrinae apostolicae," 33: S. Ch. 62, 83-86; cf. also "Adversus Haereses," V, 19, 1: S. Ch. 153, 248-250.
32. Ibid., 5; cf. Dogmatic Constitution on the Church "Lumen Gentium," 56.
34. Ibid., 56.
35. Cf. ibid., 53; Saint Augustine, "De Sancta Virginitate," III, 3: PL 40, 398; "Sermo" 215, 4; PL 38, 1074; "Sermo" 196, I: PL 38, 1019; "De peccatorum meritis et remissione," I, 29, 57: PL 44, 142; "Sermo" 25, 7: PL 46, 937-938; Saint Leo the Great, "Tractatus 21, de natale Domini," I: CCL 138, 86.
37. Cf. Dogmatic Constitution on the Church "Lumen Gentium," 58.
38. Ibid., 58.
40. Concerning Mary's participation or "compassion" in the death of Christ, cf. Saint Bernard, "In Dominica infra octavam Assumptionis Senno, 14: S. Bernardi Opera," V, 1968, 273.
Saint Irenaeus, "Adversus Haereses" III, 22, 4: S.
42. Cf. Dogmatic Constitution on the Church "Lumen Gentium," 56, and the Fathers quoted there in Notes 8 and 9.
"Christ is truth, Christ is flesh: Christ truth in the mind of Mary,
Christ flesh in the womb of Mary":
44. Dogmatic Constitution on the Church "Lumen Gentium," 60.
45. Ibid., 61.
46. Ibid., 62.
47. There is a well-known passage of Origen on the presence of Mary and John on Calvary: "The Gospels are the first fruits of all Scripture and the Gospel of John is the first of the Gospels: no one can grasp its meaning without having leaned his head on Jesus' breast and having received from Jesus Mary as Mother": Comm. in loan., I, 6: PG 14, 31; cf. Saint Ambrose, "Expos. Evang. sec. Lucam," X, 129-131: CSEL 32/4, 504f.
48. Dogmatic Constitution on the Church "Lumen Gentium," 54 and 53; the latter text quotes Saint Augustine, "De Sancta Virginitate," Vl, 6: PL 40, 399.
49. Dogmatic Constitution on the Church "Lumen Gentium," 55.
50. Cf. Saint Leo the Great, "Tractatus 26, de natale Domini," 2: CCL 138, 126.
51. Dogmatic Constitution on the Church "Lumen Gentium," 59.
54. Ibid., 9.
55. Ibid., 9.
56. Ibid., 8.
57. Ibid., 9.
58. Ibid., 65.
59. Ibid., 59.
62. Cf. ibid., 9.
63. Cf. ibid., 65.
64. Ibid., 65.
65. Ibid., 65.
66. Cf. ibid., 13.
67. Cf. ibid., 13.
68. Cf. ibid., 13.
69. Cf. Roman Missal, formula of the Consecration of the Chalice in the Eucharistic Prayers.
71. Ibid., 13.
72. Ibid., 15.
Dogmatic Constitution on the Church "Lumen Gentium," 68, 69. On Mary
Most Holy, promoter of Christian unity, and on the cult of Mary in the East, cf.
Leo XIII, Encyclical Epistle "Adiutricem Populi" (
76. Cf. ibid., 19.
77. Ibid., 14.
78. Ibid., 1 5.
Ecumenical Council of Chalcedon, "Definitio fidei: Conciliorum
81. Cf. the Weddase Maryam (Praises of Mary), which follows the Ethiopian Psalter and contains hymns and prayers to Mary for each day of the week. Cf. also the Matshafa Kidana Mehrat (Book of the Pact of Mercy); the importance given to Mary in the Ethiopian hymnology and liturgy deserves to be emphasized.
82. Cf. Saint Ephrem, "Hymn. de Nativitate: Scriptores Syri", 82, CSCO, 186.
83. Cf. Saint Gregory of Narek, "Le livre de priers:" S. Ch. 78, 160-163; 428-432.
Second Ecumenical Council of Nice: "Conciliorum Oecumenicorum
87. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church "Lumen Gentium," 8.
88. Ibid., 9.
89. As is well-known, the words of the Magnificat contain or echo numerous passages of the Old Testament.
90. Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation "Dei Verbum," 2.
91. Cf. for example Saint Justin, "Dialogus cum Tryphone Iudaeo," 100: Otto 11, 358; Saint Irenaeus, "Adversus Haereses" III, 22, 4: S. Ch. 211, 439-445; Tertullian, "De carne Christi," 17, 4-6: CCL 2, 904f.
92. Cf. Saint Epiphanius, "Panarion," III, 2; "Haer." 78, 18: PG 42, 727- 730.
93. Congregation for the Doctrine of the Faith, "Instruction on Christian Freedom and Liberation" (22 March 1986), 97.
94. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church "Lumen Gentium," 60.
95. Ibid., 60.
96. Cf. the formula of mediatrix "ad Mediatorem" of Saint Bernard, "In Dominica infra oct. Assumptionis Sermo," 2: "S. Bernardi Opera," V, 1968, 263. Mary as a pure mirror sends back to her Son all the glory and honor which she receives: Id., "In Nativitate B. Mariae Sermo--De Aquaeductu," 12: ed. cit., 283.
97. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church "Lumen Gentium," 62.
98. Ibid., 62.
99. Ibid., 61.
100. Ibid., 62.
101. Ibid., 61.
102. Ibid., 61.
103. Ibid., 62.
104. Ibid., 62.
105. Ibid., 62; in her prayer too the Church recognizes and celebrates Mary's "maternal role": it is a role "of intercession and forgiveness, petition and grace, reconciliation and peace" (cf. Preface of the Mass of the Blessed Virgin Mary, Mother and Mediatrix of Grace, in "Collectio Missarum de Beata Maria Virgine," ed. typ. 1987, 1, 120).
106. Ibid., 62.
Ibid., 62; cf. Saint John Damascene, "Hom. in Dormitionem," I, 11;
II, 2, 14; III, 2:
108. Dogmatic Constitution on the Church "Lumen Gentium," 59; cf. Pope Pius XII, Apostolic Constitution "Munificentissimus Deus" (1 November 1950): AAS 42 (1950) 769-771; Saint Bernard presents Mary immersed in the splendor of the Son's glory: "In Dominica infra oct. Assumptionis Sermo," 3; "S. Bernardi Opera," V, 1968, 263f.
109. Dogmatic Constitution on the Church "Lumen Gentium," 53.
110. On this particular aspect of Mary's mediation as implorer of clemency from the "Son as Judge," cf. Saint Bernard, "In Dominica infra oct. Assumptionis Sermo," 1-2: "S. Bernardi Opera," V, 1968, 262f; Pope Leo XIII, Encyclical Epistle "Octobri Mense" (22 September 1891): "Acta Leonis," XI, 299-315.
111. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church "Lumen Gentium," 55.
112. Ibid., 59.
113. Ibid., 36.
114. Ibid., 36.
115. With regard to Mary as Queen, cf. Saint John Damascene, "Hom. in Nativitatem," 6; 12; "Hom. in Dormitionem," I, 2, 12, 14; II, 11; III, 4: S. Ch. 80, 59f.; 77f.; 83f.; 113f.; 117; 151f.; 189-193.
117. Ibid., 63.
118. Ibid., 63.
119. Ibid., 66.
Cf. Saint Ambrose, "De Institutione Virginis," XIV, 88-89: PL 16,
122. Ibid., 64.
123. Ibid., 64.
124. Ibid., 64.
125. Ibid., 64.
128. Ibid., 63.
129. Cf. ibid., 63.
130. Clearly, in the Greek text the expression "eis ta idia" goes beyond the mere acceptance of Mary by the disciple in the sense of material lodging and hospitality in his house; it indicates rather a communion of life established between the two as a result of the words of the dying Christ: cf. Saint Augustine, "In Ioan. Evang. tract." 119, 3: CCL 36, 659: "He took her to himself, not into his own property, for he possessed nothing of his own, but among his own duties, which he attended to with dedication."
132. Ibid., 63.
Cf. Pope Paul VI, Discourse of
135. Pope Paul VI, Solemn Profession of Faith (30 June 1968), 15: AAS 60 (1968) 438f.
136. Pope Paul VI, Discourse of 21 November 1964: AAS 56 (1964) 1015.
137. Ibid., 1016.
138. Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World "Gaudium et Spes," 37.
139. Cf. Saint Bernard, "In Dominica infra oct. Assumptionis Sermo: S. Bernardi Opera," V, 1968, 262-274.
140. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church "Lumen Gentium," 65.
141. Cf. Encyclical Letter "Fulgens Corona" (8 September 1953): AAS 45 (1953) 577-592. Pius X with his Encyclical Letter "Ad Diem Illum" (2 February 1904), on the occasion of the 50th anniversary of the dogmatic definition of the Immaculate Conception of the Blessed Virgin Mary, had proclaimed an Extraordinary Jubilee of a few months; Pii X P. M. Acta, I, 147-166.
142. Cf. Dogmatic Constitution on the Church "Lumen Gentium," 66-67.
143. Saint Louis Marie Grignion de Montfort, "Traite de la varie devotion a la sainte Vierge." This saint can rightly be linked with the figure of Saint Alfonso Maria de' Liguori, the second centenary of whose death occurs this year; cf. among his works "Le glorie di Maria."
144. Dogmatic Constitution on the Church "Lumen Gentium," 69.
145. Homily on 1 January 1987.
146. Dogmatic Constitution on the Church "Lumen Gentium," 69.
147. Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation "Dei Verbum," 2: "Through this revelation...the invisible God...out of the abundance of his love speaks to men as friends...and lives among them..., so that he may invite and take them into fellowship with himself."