Even though the veneration of the Theotokos is old-fashioned and obscure in the modern world, this veneration and supplication for her intercession lie at the very heart of the Christian faith. Our fellowship with the Virgin and our communication with her are realities that exist at the center of life.

There is no such thing as Christian faith without regard for the Virgin Mary. Our supplications to the Theotokos cannot be optional or secondary. The reason why Orthodox Tradition gives so much devotion to the Mother of God is not because it is superstitious or obscure. It calls us to venerate the Theotokos, and to call upon her intercession simply because Orthodoxy is so completely Trinitarian and so fully Christological. We are Marian in the Orthodox Church because we are “conservative” in the best sense of the word – we maintain a deep fidelity to the Apostolic witness of the “theanthropos,” the “God-manhood” of Christ.

The Christian faith, which is fully realized in the Orthodox Church alone, is not merely a set of beliefs and propositions. Orthodoxy is better described as a “relationship” – and even this modern word is inadequate. It is better to use the old word perichoresis, or “co-inherence.”

This old Patristic term describes the current of love which flows within the Tri-Hypostatic Union of the Godhead, wherein the Father begets the Son, Who adores the Father and is glorified by the Holy Spirit, Who proceeds eternally from the Father. That Trinitarian love is the opposite of self-absorption. Instead, Trinitarian love proceeds in Grace, through an infinity of Names, to create the spiritual and physical universe, to redeem that which is lost in sin and death, and to set life upon the way of infinite perfection and communion. Trinitarian love is the source of all beauty and truth.

There is no determinism in the Divine plenitude of love. The Archangel Gabriel announced to the Theotokos, as the very first essentially Christian proclamation, “With God nothing is impossible!” (Luke 1.37). This crucial affirmation is the great theme of all prayer, supplication and intercession. Prayer is possible, simply because “with God all things are possible.” The future is not a prison in the apostolic testimony of the Orthodox Church – it is a mystery charged by the brightness of redemption, an endless set of possibilities that are always changeable by prayer.

That theme of “co-inherence” also describes the relationship of the Virgin Mary with her Son, Jesus Christ, the Son of God. It describes the mutual surrender and the gift of self to the other. Thus, it beautifully depicts the profound and life-long surrender of the Theotokos to her God, her Son and Saviour.

When there is this deeply psychic exchange of life, Mary represents her Son to humanity. She becomes the pre-eminent icon of the Christian, the example to us all in how life should be lived, and how holiness should be pursued.

But there is another side to the exchange. Jesus, in turn, represents His Mother and all humanity to the Godhead. God the Father, the Son and the Holy Spirit respond to human need and concern. God responds because the Holy Spirit moves His creatures to pray – and the one who is most sensitive to the promptings of the Spirit is the Virgin Mary herself. She prays best, because she knows God best – more than any other saint, more than even the angels. She was the first to receive Jesus into her heart, and she bore Christ God in her womb, and suckled the Son of God in the Manger.

She knows God better than the Angels, because she knew Christ in His humanity. She knows God better than the rest of mankind, because she knew Jesus in His divinity. She adores her God Who is also her Son. Jesus, the Son of God, loves His Mother, who is also His creature.

In that singular perichoresis between God and the Theotokos, there is the tenderness of Mother and Son … there is also the compassion of the Infinite God for His creature, and the awestruck adoration of the deified Virgin Mary for the Everlasting God.

It is that singular relationship we appeal to whenever we pray. Our prayer to God is founded and rooted in this very first Christian “co-inherence.” Our supplications to the Theotokos rely upon the primacy of the Virgin Mary over all humanity, in her ability to intercede in her “maternal boldness,” with her Son Who is also God.

This we see portrayed in tender warmth in the very first of the Gospel miracles, the Wedding at Cana. In this homely and familiar story, we see the Mother of God become aware of a very human, humble concern. The problem strikes us as unworthy of a miracle. It is a wedding party, after all, and the problem seems not to be as serious as later needs for the miraculous intervention of Christ. The need is for wine, as it ran out prematurely. That does not seem so important as the need for healing or exorcism. But despite the smallness of the need, the Virgin Mary presents this request to her Son.

And despite the apparent priorities of the ministry of Christ, Jesus is moved by His mother’s maternal boldness to respond to the need. And, as is always true of His miracles, His intervention results in an excess of Grace. His miracles are always “more than enough.” There is never mere “efficiency” in Grace: the Trinitarian radiance of Love can never be characterized as “just enough.” There are always leftovers in the aftermath of the Power of God. There is too much wine. There are twelve baskets of bread. There is 153 fish in a net. There are aliens, Canaanites and Samaritans who are accidentally healed, despite historical strictures. There are Messianic secrets that are always broken. Animals speak, the rocks cry out, entire storms are soothed into Peace.

This was always true in the earthly ministry of Jesus Christ. Now that Christ has ascended, and now that Christ has assumed His Mother into His fellowship in Paradise, the miracle of the Wedding of Cana is repeated over and over again. It is replayed, afresh, beautiful like the first time, established in truth in a myriad of enactments, every single occasion when we call upon the Virgin Mary for her help and intercession.

She is present with us, borne upon the wings and breath of the Holy Spirit. While she is not omnipresent and omniscient, the Holy Spirit certainly is. The entirety of the Theotokos’ intercessory ministry is enabled by the inspiration and fullness of the Spirit of God. It is by the Grace and Power of God that the Theotokos hears our supplication. It is by this same Grace and Power that she responds. And it is by her relationship with her Son – a relationship that is the example for all human adoration of God – that our prayers are answered.

I say all this, not only because of the moment this day’s Feast of the Dormition of the Theotokos, but mainly because the intercessory ministry of the Virgin to us in the twenty-first century is crucial, and cannot be done without.

Can this be doubted? Are you surprised that I emphasize so strongly the necessity of the Virgin’s prayerful assistance? It is a symptom of the age, and how myopic and dark it has become, that it is possible to even consider that we could do without the intercessions of the Theotokos.

There is no such thing as Christian faith without regard for the Virgin Mary. Here, at the conclusion, I would go one step further. It is impossible to continue on as an Orthodox Christian in this age of idols and confusion, without the intercession of the Virgin. It is impossible to even “be” a Christian at all anymore, without the intercession of the very first and best Christian, who is the Virgin Mary and Mother of our God.

There are many today who try to be Christian on their own, in their own little self-enclosed, existentialist envelope. They try to live for Christ without appealing to the Saints and the Mother of God. Theirs is a desperate struggle that will grow all the more difficult as the years pass by, and as the future rushes toward the Day of Judgment.

As time goes on, I want you remember this: the coldness of unbelief, and the darkness of the modern age, will boil down the Christian options of civilization into only one hopeful possibility – and that will be the Holy Apostolic Church, charged with liturgy, hiearchy, sacraments and tradition, eternal order, and filled with the veneration of the Theotokos.

And the main reason for this single possibility is mainly because of the tender, maternal affections of the Mother of God, whom we glorify this day.

Is it safe to say that no woman in history is more misunderstood by modern Christendom than the Virgin Mary? And is it also probable that in a discussion concerning Mary between two Christians, if their differences remain unresolved, most likely it will be due to differing interpretations of the biblical data? If I have heard him say it once, I have heard Billy Graham say it at least a half-dozen times over the years: We evangelical Christians do not give Mary her proper due. There is no doubt in my mind that he is correct. But his statement raises a crucial question about Mary. What is her proper due?

Before we look to the Scriptures for some answers, let us acknowledge right up front a problem which makes our task much more difficult than it should be. The highly charged emotional atmosphere which surrounds this subject serves to blunt our objectivity in facing up to Mary. Therefore, those of us who were brought up to question or reject honor paid to Mary in Christian worship or art often have our minds made up in advance. That is why we have allowed our preconceptions to color our understanding even of the scriptural passages concerning her. We have not let the facts speak for themselves. As we attempt to face up to Mary honestly and openly, let us turn first to the Bible, the source book of all true Christian doctrine. We will consider what the New Testament teaches about her, and then we will turn to the Old Testament. To understand how the biblical record has been applied through the years by Christians, we will look specifically at Church history to understand both how she has been properly honored, and how excessive beliefs concerning her have crept into the picture. Lastly, we will look at how we must face up to her in light of the fullness of the Gospel of Jesus Christ.

The New Testament Record

What is it, then, that the New Testament clearly teaches concerning the Virgin Mary? The Gospel of Saint Luke, the book of the beloved physician, gives us at least four crucial answers.

1. Mary is the greatest woman who ever lived.

Whereas our Lord Jesus Christ tells us there is no greater man to walk the earth than John the Baptist, both the Archangel Gabriel and the saintly Elizabeth confess to Mary, “Blessed are you among women” (Luke 1:28 and 42). She is the most blessed of women for several reasons, the greatest of which is that she conceived, carried, gave birth to, and nurtured the very Savior of our souls. The One who today occupies the heavenly throne of David, seated regally at the right hand of God the Father, entered the human race and became our Savior through her womb. She was sovereignly chosen by the Father to bear His only begotten Son. In that role, Mary is the first person in all history to receive and accept Christ as her Savior. You and I are called to enthrone the Lord in our hearts and lives-to follow her example in doing so. Early in Christian history she is called “the first of the redeemed”. I remember entering a church some years ago and seeing a painting or icon of Mary with open arms front and center on the wall (the apse) just behind the altar. My first impulse was to wonder why Christ alone was not featured at that particular place in the church, though He was shown in a large circle that was superimposed over Mary’s heart. When I asked why she was so prominently featured, the Christian scholar with me explained, “This is one of the greatest evangelistic icons in the entire Church. What you see is Christ living as Lord in Mary’s life, and her outstretched arms are an invitation to you and me to let Him live in our lives as He has in hers”. The power of that icon stays in my mind to this day. For she has set the pace for all of us to personally give our lives over fully to Jesus Christ. Mary is also blessed because she found favor in the sight of God. Gabriel’s words of encouragement to her were, “Rejoice, highly favored one, the Lord is with you” (Luke 1:28). Then he comforted her by saying, “Do not be afraid, Mary, for you have found favor with God” (Luke 1:30, italics mine). What does one do to become one of God’s favorites, to be favored by Him? Remember Cornelius in Acts 10? He was the first Gentile to convert to Christ, “a devout man and one who . . . gave alms generously to the people, and prayed to God always” (Acts 10:2). Two verses later he is told in a vision, “Your prayers and your alms have come up for a memorial before God”. The Lord took notice of his deeds of devotion and brought him salvation. In a similar way, Mary’s purity found favor with God, and she was chosen to bear His Son. You say, “Wait a minute! Are you suggesting human merit earns salvation?” Not at all! As commendable as it is for us to live in purity, a devout life never merits salvation. Else why would Mary be called first of the redeemed, or why would Cornelius be baptized into Christ by Saint Peter? Prayer and devotion, however, do gain God’s attention. When we seek Him with all our hearts, we do find Him! Do you want to be favored of God? Then give Him everything you have, give Him your very life. This is precisely what Mary did, and why she is to be considered the greatest woman who ever lived.

2. Mary is our model for Christian service.

While God certainly knew Mary desired to please Him, He did not take her service for granted. The angel explained how she would bear Christ. “The Holy Spirit will come upon you, and the power of the Highest [God the Father] will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God” (Luke 1:35). Now Mary had a decision to make. Was she willing? Hear her answer, for it is the doorway to the life of spiritual service for all of us. “Behold the maidservant of the Lord!” she said. “Let it be to me according to your word” (Luke 1:38). Even if we are totally sincere about wanting to follow God, He will never conscript us apart from our consent! This is why He is called “the God of all grace” (1 Peter 5:10). We are to choose freely to obey Him and do His will. Some thirty years later, by the way, Mary again had opportunity to exalt her Lord. She was with Jesus at a wedding in Cana of Galilee. The servants who were in charge of the celebration discovered they were out of wine. Mary had no doubt as to who could solve their problem. Referring to her Son, the Lord Jesus Christ, she advised them, “Whatever He says to you, do it” (John 2:5).

3. Mary is the Mother of God.

Now things get a bit more touchy for some of us. Here is one of those emotional trouble spots I mentioned earlier. Whether we like to face it or not, the Bible teaches Mary is the mother of God. First let’s look at the text, then we will discuss why this title is so important to our lives as Christians in the Church. After Christ had been conceived in her womb, Mary paid a visit to the home of relatives Zacharias and Elizabeth, soon to be parents of John the Baptist. When Mary greeted her cousin, Elizabeth called her blessed and said, “Why is this granted to me, that the mother of my Lord should come to me?” (Luke 1:43). Elizabeth knew that her Lord, the Messiah of Israel, was in the womb of Mary. The title “Mother of God” took on great importance in the fourth century, when a heretic named Nestorius-a man who held high office in the Church-claimed that the one in Mary’s womb was certainly man, but that He was not God. Orthodox Christians, with one accord, said, “Wrong!” To see Jesus Christ as something less than God in the flesh is sub-Christian. For unless the one in Mary’s womb was and is God, we are dead in our sins. To safeguard the full deity of Christ, the Church has always insisted that Mary be rightly called-as Elizabeth called herthe Mother of God. This title, of course, does not mean mother of the Holy Trinity, for the Holy Trinity has no mother. Neither does it mean she originated the Person who is God the Son. It refers instead to Mary being the Mother of the Son of God, who assumed full humanity in her womb. Just as we insist on the Virgin Birth of Christ, we also insist that for the nine months Mary carried Him in His humanity He was at every moment fully God as well. Thus we say boldly and with great insistence that Mary is the Mother of God, Theotokos, God-bearer. To say anything less is to side with those who deny His deity. When a man buys a large plot of land and turns cattle out to graze on it, he fences in his acreage. He does so to protect his cattle, to keep them from wandering off, and to discourage rustlers. Similarly, the Church sets doctrinal fences around its foundational truths. And nothing is more basic and important to us than the deity of Christ. Because Christ is God, we set a firm and non-negotiable fence around His divinity by our unmovable confession that Mary is Mother of God.

4. We are to honor Mary and call her blessed.

Now comes the toughest test of all. Not only is Mary the most blessed of women, our model for obedience, and the Mother of God, we are called to honor her and to bless her. How do we know? The Bible tells us so. During her three-month stay at Elizabeth’s house, Mary offered one of the most beautiful prayers of praise to the Lord in all the Scriptures. It begins, “My soul magnifies the Lord”, and thus it has become known as “The Magnificat”. In that prayer, inspired by the Holy Spirit, Mary prophesied, “henceforth all generations will call me blessed” (Luke 1:48). Essentially, all generations in Church history have done so; only the last few centuries have faltered. Our generation of American Christians is filled with those who refuse to bless her, and we must change our ways. For some Christian bodies have come to stand dogmatically against Christ and the New Testament by refusing to bless her. From the beginning of recorded Christian worship, Orthodox Christians have taken special care to venerate or honor Mary in the Liturgy. There is an ancient hymn which begins, “It is truly right to bless you, O Theotokos (Mother of God)”. She is also called in this hymn “ever-blessed and most pure”. The biblical injunction to honor Mary is followed and taken seriously. We do not, of course, worship Mary, for worship is reserved for the Trinity: Father, Son, and Holy Spirit. But she is most certainly to be honored and venerated. And because Christ is our elder brother, the firstborn of many brethren, we honor the Virgin Mary as our Mother, our Lady, as well. Just as Eve was mother of the old Adamic race, so Mary is the true Mother of the new race, the Body of Christ, the Church. Perhaps in part because we refuse to honor Mary, our generation seems to struggle with honoring anyone. For example, next time a presidential news conference comes on T.V., watch closely how most of the press corps behave! Far from merely trying to get the story, many are out for intimidation and willful dishonor. While God’s word tells us to honor the king (1 Peter 2:17) and to give preference to each other (Romans 12:10), our generation seems to delight in challenging and humiliating other people, especially those in authority. Not only are we who are Bible-believing Christians urged to give honor to whom honor is due (Romans 13:7), we are called by God in no uncertain terms to bless the Mother of our God. We cannot get around that point in Scripture.

The Old Testament and Mary

We know that the Old Testament is more than just an inspired account of the history of mankind, or of Israel in particular. In its pages-indeed central to its message-is also the prophetic record concerning our Lord Jesus Christ. He is typified throughout. Moses is a type of Christ, in that he leads the people out of bondage into the land of promise. David typifies Christ as King of Israel. Adam was a type of Christ as head of the human race. Often overlooked, however, is the fact that the Virgin Mary is also seen in the prophetic pages of the Old Testament. Most Christians are aware that the Prophet Isaiah predicts Mary’s virgin conception of Christ when he writes: “Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel” (Isaiah 7:14). But there are numerous other passages which speak of Mary as well.

Ever-virgin

From the very early years of the Church, Mary was called not only Virgin, but Ever-Virgin. She was seen as never having had a sexual union with Joseph, before or after the birth of Christ. Ezekiel 44:1, 2 is a passage often referred to by the early Fathers in this regard. It states: “Then He brought me back to the outer gate of the sanctuary which faces toward the east, but it was shut. And the LORD said to me, `This gate shall be shut; it shall not be opened, and no man shall enter by it, because the LORD God of Israel has entered by it; therefore it shall be shut.’ “In traditional interpretation of this passage, Mary is the temple and Christ is the Prince of Peace. The gate mentioned is seen as a picture of Christ’s passage through the door of Mary’s womb. You might not find that interpretation in some of today’s commentaries, but it was held by the great majority of early Church Fathers, as well as many of the Reformation leaders. At this point, however, a very valid question can be raised. If she remained a virgin, why does the Gospel of Matthew tell us that Joseph knew not his wife until Christ was born (Matthew 1:25)? From a scriptural standpoint, the presence of the phrase, “until she had brought forth her firstborn Son” does not automatically mean that Joseph must have known her afterward. This is because in both Greek and Hebrew the word until or to can have several different meanings. We find it in 2 Samuel 6:23: “Michal the daughter of Saul had no children to [until] the day of her death”. It is used again in Matthew 28:20 where the risen Christ says “Lo, I am with you always, even to [until] the end of the age”. And in Deuteronomy 34:6 we read that Moses was buried “in a valley in the land of Moab . . . but no one knows his grave to [until] this day”. Obviously the use of the word in these passages does not imply that Michal had a child after her death, that Christ will depart at the end of the age, or that Moses’ burial place was discovered the day Deuteronomy 34:6 was written. By the same token, the word until in Matthew 1:25 does not mean that Joseph and Mary began a sexual union after Christ was born. Such a teaching is found nowhere in Scripture and is contrary to the consistent voice of the entire early Church. But doesn’t the Bible also mention other brothers and sisters of Christ? Who are they and where did they come from? For one thing, they are never directly called the sons and daughters of Mary and Joseph. In several passages the Bible speaks of the children or relatives as “brothers”. Abraham and Lot are called brothers, although Lot was actually Abraham’s nephew. And Jacob and Laban are called brothers, even though Jacob was the son of Rebecca, Laban’s sister. Scripture is therefore silent concerning the nature of this relationship between Christ and these brothers and sisters. Early Fathers differed slightly in their understanding of what the terms meant. Some, such as Saint Ambrose, believed that they were children of a former marriage between Joseph and a wife who died prior to Matthew chapter 1. Others taught that they were cousins. But on one point, almost everyone is in agreement: Mary and Joseph had no sexual union whatsoever, before or after the birth of Christ. I must say in all candor that had my betrothed been the woman chosen by the Father to bear His eternal Son in the flesh, my view of her would have been utterly transformed and my honor for her infinitely heightened. Imagine being betrothed to the Mother of God. It was so with Joseph. His betrothed was ever-virgin.

Royalty

If we as the Church are called to be “not having spot or wrinkle or any such thing, but . . . holy and without blemish” (Ephesians 5:27), does it not follow that she who is the progenitor of the Lord of that Church should be of that same holy character? Not only has Mary by the mercy and power of God conquered both sin and death, the psalmist sees a glimpse of her in heaven through prophetic eyes. For in Psalm 45, Christ is King and Mary is at His side as Queen and rightly so. If God can make us “kings and priests” (Revelation 1:6) for all eternity, certainly He has the prerogative to crown her with higher honor in heaven’s royal procession. Little did John and James realize, the day they argued about which of them might occupy the seat of honor at Christ’s right hand in the Kingdom, that God the Father had already reserved that space for the marvelous woman He chose to bear His Son for our salvation. The honor is appropriate for the most blessed of all women, the one who is our very icon of holiness. Who else could be more rightly rewarded? Thus the psalmist is well within the mark when he writes of Christ, “At Your right hand stands the queen” (Psalm 45:9)!

Other Traditions

There are two other beliefs concerning Mary that must be briefly mentioned and addressed. The first is her bodily assumption into heaven, the other her immaculate conception. It was widely reported in the early Church that shortly after her death, Mary’s body was assumed into heaven. In later centuries, the Roman Church ratified this belief as dogma, while the Eastern Church withheld such an official imprimatur. Most Christians agree that such a miracle is within the realm of firm biblical precedent, Enoch and Elijah being two examples. Further, there is no known record of any gravesite or relics of the Holy Virgin. The assumption of the Virgin is safely seen as an historic Christian tradition, though not recorded in the Scriptures. The Immaculate Conception of Mary is a doctrine unique to the modern Roman Church. In an effort to distance Mary (and protect Christ) from the stain of sin, the Immaculate Conception holds Mary was conceived and born without sin. The Orthodox Church firmly rejects this doctrine on the basis of both Scripture and tradition. Whatever other excesses may have cropped up in history, the Roman Church has never believed or officially taught that Mary was in any way coequal with the Trinity or was to be worshiped with the Trinity. Such allegations are sometimes set forth by critics of the Roman Church, but without basis in fact.

The Vespers Prayer

Near the end of Vespers in the Orthodox Church, the officiant says, “O holy Mother of God, save us”. What does this mean? The Orthodox Church has taught from the very beginning that Mary is the supreme example, or prototype, of what happens to a person who fully places trust and faith in God. Everything we aspire to become in Christ, she already is. We are all to “receive” Christ (John 1:12). And as we noted previously, Mary was the first human being who did receive Christ. Out of the millions of “decisions” made for Christ, Mary’s was the first. Therefore, whatever promises the Holy Scriptures hold for us, Mary already possesses. If the sacred Scriptures declare that we are all kings (Revelation 1:6), is it so strange that the Church refers to Mary as Queen? If the Holy Bible promised that you and I shall judge angels (1 Corinthians 6:3), is it so odd that the Church should sing that Mary is “more honorable than the cherubim and more glorious beyond compare than the seraphim”? If we who are called “holy brethren” (Hebrews 3:1) are commanded to be holy as God is holy (1 Peter 1:15, 16) and are to present our bodies as a living sacrifice (Romans 12:1), is it so unthinkable that she whose holy body was the recipient of God Incarnate should be called “most holy” by the Church? If Saint Paul instructs us to “[pray] always . . . for all the saints” (Ephesians 6:18), is it so outrageous to confess with the Church that Holy Mary (along with all the saints who have passed from death to life and continually stand in the presence of Christ) intercedes before her Son on behalf of all men? Mary volitionally relinquished her will to the will of God, thus cooperating fully with the purpose of God. So the original question, “Can Mary save us?” leads to another question: “Can we save others?” Again, the Holy Scriptures speak with resounding clarity. Here are some examples: “Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you” (1 Timothy 4:16). “Let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins” (James 5:20). “And on some have compassion, making a distinction; but others save with fear, pulling them out of the fire” (Jude 22, 23). Fire saves (1 Corinthians 3:15), prayer saves (James 5:15), angels save (Isaiah 63:9), baptism saves (1 Peter 3:21), preaching saves (1 Corinthians 1:21), the Apostle Paul saved (Romans 11:14). New life in Christ, or salvation, is both personal union with Him and an incorporation into the wholeness of the Body, the Church. Salvation is a Church affair, a Church concern, because we are all affected by it. In another biblical image, salvation is seen as a family matter-God’s family (”the whole family in heaven and earth”-Ephesians 3:15). Everybody gets into the act, so to speak. Therefore, under Christ we each have a part to play in the corporateness of His saving act. We do not save alone; Mary does not save alone. Jesus Christ is our wellspring of salvation. And He said, “Without Me you can do nothing” (John 15:5). But, “If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you” (John 15:7). Mary has a unique role in our salvation because she provided the physical body of Christ and thereby became the “mother” of all those who would be saved. That is why Jesus, while on the Cross, said to His mother, “Woman, behold your son!” and then said to Saint John, “Behold your mother!” (John 19:26, 27).

Taking Action

Many Christians have been grossly misinformed in the last 150 years concerning the historical Church’s view of Mary. Therefore, I would suggest that you keep this booklet and use it to help others when the question arises. And remember also that there are things that are unique to the Virgin Mary. She was the only one who gave her flesh to the Son of God, and she is uniquely to be blessed throughout all generations (Luke 1:48). What we do about Mary is connected directly to what we do about Church. The community of Christ’s followers is called to act together. Taking action with regard to Mary is not simply personal or private; it has to do with responding as The Church. And where in Christendom has the fullness of truth concerning Mary been preserved? Even most Protestants-both liberal and conservative-know she is slighted in their circles. The answer for Protestants who take the biblical and historical evidence seriously lies neither within the Protestant Churches nor in the Roman Church, with its questionable late dogmatic additions concerning Mary. I urge you to visit and get to know the historic Orthodox Church which has maintained the biblical fidelity concerning Mary and Christian Faith in general. Within the boundaries of Orthodoxy, the faith and practice of the Church safeguard true commitment to the Lord Jesus Christ together with God the Father and God the Holy Spirit. It is there that the truths of the Bible are taught in their entirety, where the worship of God is experienced in Spirit and in truth, and where Mary and the great cloud of witnesses for Christ throughout the ages are honored and revered. The hour is at hand for all of us who love Christ and take seriously the Holy Scriptures to set our hearts and minds to giving Holy Mary her proper due in the proper Church. We do so because God has done great things for and through her (Luke 1:49). As Christians we do not live by feelings, we live by faith. Let us once for all rise above those things the devil has sown in our hearts to neutralize us against this precious woman who gave birth to our Savior. Bless her in the midst of God’s people. Follow her example in exalting Christ. Confess her as the Mother of God. Come home to the Church that has kept intact our Holy Faith. And may we help turn our generation back to giving Mary the honor and blessing which God has commanded.

© Conciliar Press. Used by permission.

The Lost Gospel of Mary: The Mother of Jesus in Three Ancient Texts

Excerpt:
Mary: Who Was She?

Rediscovering Mary

Interview from National Review Online with author Frederica Mathewes-Greene, April 5, 2007

Q. Frederica, you have a new book out about Mary. Have you discovered a new gospel? Where was it hiding?

A. I feel ambivalent about the title — kind of lurid, isn’t it! But my point was that there are many, many ancient Christian texts that are fully orthodox; it’s not only a matter of New Testament versus gnostics. Earlier generations of Christians read the same kind of supplemental and devotional works we do today: biographies, commentaries, letters, sermons, debates with non-believers…pretty much anything you would find in a Christian bookstore today. Except men’s dress socks with little fish and crosses on ‘em.

These works got “lost” mostly because we forgot them—our “family memory” fades after a few decades or centuries. Contemporary Western Christians have a bad case of spiritual amnesia. So I’m hoping to put a few of the more appealing and worthy works back on the shelf. In this book I present three ancient texts concerning the Virgin Mary, with new translations and verse-by-verse commentary. The first is a “gospel”, or narrative biography, of the Virgin Mary’s birth and early life.

Q. How important is the life of Mary, especially in her Son’s final days, as a model for Christians?

A. Mary’s suffering faith during our Lord’s last days is a model and inspiration for all believers. But what I found in these three documents was that the greatest interest for early Christians was in her pregnancy. The fact of the Incarnation was something early Christians continually marvelled over; also, it was the grounds on which they had to fight most often, defending the real divinity and real humanity of Jesus. And it was Mary whom God called on to provide the physical matrix for Christ’s appearance in the flesh; she was a regular human being, one of us. That means that on one side, Jesus’ grandmother was named Anna, while on the other side…you see how mind-blowing it is.

Q. What does she teach us about sacrifice?

A. The first text, the “Gospel of Mary,” shows us Mary as an adorable little girl, and then as a teenager coping with a “crisis pregnancy” that could cause her execution as a suspected adultress. This was an extremely popular work among Eastern Christians (that is, Asian, African, and Middle-Eastern) in the second century. Many of the stories here made it to Europe, but the intact text did not. A 16th century scholar who translated it into Latin named it “the Protevangelium of James;” this is how scholars know it today, but it’s not the original title (no one title stuck, actually). In this work, Mary is steadfast under this trial, and teaches us much about courage.

The other two texts illuminate other aspects of Mary’s role. The second is a very short prayer that was found on a scrap of papyrus in Egypt in 1917, and dated 250 AD; it is the earliest prayer to Mary. It begins, “Under your compassion we take refuge…”, and it’s still in use East and West (Roman Catholics know it as “Sub Tuum Praesidium.”) This second text shows us that early Christians believed that she (like all the saints) is not dead, but alive in Christ’s presence and continually in prayer, so we can call on her as a prayer partner. The third text is a beautiful and intricately complex “sung sermon”, written around 520 AD, which explores the mystery of the Incarnation and all the ways that Mary’s role is foreshadowed in Scripture.

Q. Is Mary of particular importance to women as a spiritual guide?

A. One of the things that has surprised me, as I explore early Christian spirituality and the Eastern Church, is that there is so little interest in gender division. There aren’t separate types of prayer or spiritual disciplines for men as opposed to women, or for Greek rather than Arab or Egyptian Christians, or for rich versus poor Christians—none of that seems to matter. In Western Christianity, of course, we hear a great deal about tailor-made spirituality, right down to personality type; it fits the grid of our consumer culture. But in these texts there’s very little interest in Mary’s feminity; all the emphasis is on her humanity. She is the Theotokos, the “God-bearer” in the sense of bearing a child; her example invites all people everywhere to be Theophorus, “God-bearers” in the sense of bearing God’s presence like a candlewick bears a flame.

Q. It often seems that poor Joseph doesn’t get the coverage Mary and Jesus (natch) get. What should we know of him?

A. Yes, Joseph is usually relegated to standing in the background and leaning on his staff. There’s a bit more about him in the Gospel of Matthew (Matthew knew the story of Mary’s pregnancy from Joseph’s point of view, Luke from Mary’s), and in the “Gospel of Mary” he is an even more developed figure. When he discovers Mary pregnant, he becomes extremely distraught; when the High Priest tells him he must separate from Mary now that she’s pregnant, he weeps openly; when he’s making plans to bring her to the enrollment in Bethlehem, he talks about how embarrassed he is to present this pregnant woman, decades younger than he is, as his wife. Most interesting is the scene when Joseph helps Mary down from the donkey and goes to find a midwife. Suddenly all of nature is frozen: he sees the birds motionless in the air and the stream standing still. The time of Christ’s birth is accompanied by nature’s stillness and awe, just as his Crucifixion will be accompanied by noontime darkness and earthquakes.

Q. Could Mary REALLY have said NO to God?

A. There’s a toughie! It’s the unanswerable question of how God’s will is done, yet humans aren’t mere robots. I think we have to say, on the one hand, that Mary’s acceptance was free and unconstrained, and all Creation hung breathless on her reply. But, on the other hand, God knew her as well as he knows every human being; he knew her every thought and action, and so he knew that she was the right girl to ask. When my daughter was a toddler, I used to think of this puzzle this way: I knew that if she heard me open the refrigerator, she would come over and reach into the bowl on the bottom shelf for an apple. I didn’t compel her to do that, she was free not to, but I knew my daughter. He knows us that way. And God draws us in a similar way, much like a beautiful piece of fruit draws a little girl: his beauty is compelling, and anyone who’s had even a taste of his presence never forgets it, but continually hungers for more (just like a whiff of cinnamon at the mall makes you crave a cinnamon bun). Christianity is not an institution, not a brokerage for spiritual transactions, but a treasury of wisdom; it’s the “art and science” of gradually, increasingly being able to bear the light of Christ—the thing that we are made for, and yearn for.

Q. Are Catholics too into Mary?

A. When you picture Christ on the Cross looking at his mother, and think about how much he loved her at that moment, and how he said to John (and through him to us), “Behold your mother” — surely no amount of love we give her could ever displease him. But I think that over the centuries her role has sometimes been misunderstood and exaggerated, in ways that must distress her. Folk belief has sometimes held that she can overrule her Son, that she has her own magic powers, that she is something of a demigod. But the leading characteristic of her life was humility and service; her whole goal was perfect union with God’s will! Mary has been sometimes misunderstood over the centuries, and accorded imaginary powers, separate from her Son, things that would probably sadden her. I saw an anti-Catholic comic book once that showed Mary kneeling before God’s throne and asking him to have mercy on people who exaggerate her role, and the thing is, that’s a pretty good picture of what the best of Roman Catholic and Orthodox Christian belief says about her: that she us praying for us, that she is our friend and prayer partner.

Q. Is there a message in your book for non-Christians?

A. One of the interesting things about the Gospel of Mary, that I hope will intrigue non-Christians, is that it is such a strong depiction of a little girl being loved. When I read Julia Duin’s extraordinary 4-part series in the Washington Times about sex-selection abortion in India I was heartbroken; I had never before visualized the century after century of little newborn girls being strangled, buried alive, left out for wild animals to devour—simply because they were female. Now sonagrams and abortion are making this killing a prenatal matter, and the ratio of newborn girls to boys is plummeting. Well, that’s the way much of the world has been, for much of history; the most endangered human being on the planet is a little girl.

But in the Gospel of Mary we see the birth of a girl greeted with a cry of exultation, and watch as the girl is treasured and cuddled and loved throughout her childhood. There’s a lovely 14th century mosaic icon in a church outside Constantinople, that shows her parents, Joachim and Anna, embracing and kissing her. Whatever else was going on in the rest of the world, among Christians in the second century it was easy to believe that a little girl was precious. That’s worth thinking about.

Q. What about Mary in the Easter story is most revealing?

A. It’s funny, but the texts I look at in my book don’t focus Easter; they’re primarily concerned with Mary’s conception of Jesus. So many splinter groups at the time were denying either that Jesus was God, or that he was human, and the obvious place to emphasize that he was both was in Mary’s womb. But of course, Mary’s role at the Cross, on Easter and on Pentecost, is resoundingly significant. What most intrigues me is the hints in the Scriptures that at the time of the conception of Christ, she had only a partial idea of what God’s plan was. The hymn she sings after the conception of Christ, known as the “Magnificat”, clearly expects that the Messiah will be a military leader and expel the Roman oppressors. That didn’t happen; very tragically the reverse, and the utter devastation of Jerusalem in 70 A.D. So it must have surprised Mary when Symeon told her, on her first visit to the Temple after Jesus’ birth, that “a sword will pierce your soul also.” In Orthodox Christian hymnography, as Mary sees Jesus carrying the Cross, she calls out to him and asks where he is going; perhaps to another wedding at Cana, to turn water into wine? We know that in a deep sense this moment is, in fact, the entrance of the Bridegroom, and that he is going to a feast and he will provide the wine. These hymns, which we will sing Thursday night in Eastern Orthodox churches, portray her grief with great intensity; it’s a good idea to bring some tissues to dry your eyes.

Q. What are you doing for Easter?

A. We Orthodox Christians have about a dozen services in the days leading up to Easter, and many churchs will host all-night vigils on Friday night, as the psalms are read aloud next to Christ’s tomb. We observe Easter (we call it Pascha) with a midnight service on Saturday night. We’ll begin in a darkened church with some ancient hymns, have a candlelight procession outside, and then come back in to find the church transformed with light and flowers. The service that follows takes about 3 hours! When it’s over we gather for a breakfast feast with champagne and all the foods we’ve been fasting from during Lent. The last person rolls out the door around dawn—just when our neighbors are heading out for their Sunrise Service. It’s a powerhouse of an evening, and I don’t think I could handle it more than once a year!

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