The
While listening, too casually, the sound bite, “a messianic motherhood of Mary”, by Hilda Graef, called for a re-read.
The source for the passage is from Hilda Graef’s two volume, “MARY: A History of Doctrine and Devotion”. The book was donated to Abbot Columban for the abbey library by the Sisters of Charity, Assumption House, Airdrie in the 1960s.
During the pilgrimage season, the faithful are admirable in devotions to Our Lady. It is such times when enrichments of Marian doctrine in speakers, and fortunate in reading from the likes of, e.g., the outstanding writer, Hilda Graef.
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Mary is venerable above all and in so far as she represents the community of those who "hear the word of God and keep it". I n Christ's messianic work physical relationship had no place; all that mattered was doing the will of the Father, hearing the word of God and keeping it. If Mary was to be praised, it was precisely for this, as Luke had recorded before: "And his mother kept all these words in her heart." Mary Under the Cross No more is said of Mary during the public ministry of her Son, in which she took no active part. But she appears again at the most crucial moment of all, on Only John mentions this meeting of Mother and Son under the cross and, as at In modern times, however, they have been scrutinized more closely and been given a far wider interpretation. It is said that Christ's words from the cross have a profoundly messianic content, and that the words to his mother cannot be an exception. Moreover, it might well be asked why he left this filial duty to the last moment, and why he entrusted her to his disciple rather than to his family. The words themselves are no less strange. All the words from the cross are extremely brief; if he wanted to do more than make provision for Mary it would have been enough to address only John. Instead of which he addresses her first, again with the formal term "Woman", and places… a duty on her rather than consoles her, by asking her to act as a mother towards John. Only then does he say to John: "Behold your mother." Thus, he revealed a relationship which had its starting-point in her and in which she had the principal obligation… a messianic motherhood of Mary towards John, and not only towards John, but towards all the faithful, since the word of Jesus was not a private personal act but his bequest as Messiah and Saviour of the world. And when Jesus consummated his sacrifice Mary's motherhood acquired a new dimension. Precisely by calling her "Woman" Jesus asked her to expand her physical motherhood of himself and to extend it to all his followers. Adapted from 'Mary: A History of Doctrine and Devotion, Vol 1, S&W, 1963. pp. 23-5. |
MARY: A HISTORY OF DOCTRINE AND DEVOTION
VOL. 1: FROM THE BEGINNINGS TO THE EVE OF THE REFORMATION
By HILDA GRAEF
… This study has several special qualities to recommend it. It is by a woman. It is based upon a deep and wide theological learning, which includes a specialized knowledge of the Greek Fathers and the Byzantines, whose contribution to Mariology is often underrated in the West. It is permeated throughout by a firm devotion to our Lady-and precisely because of this it is honestly and. openly critical of excesses and aberrations, from whatever source. Our Lady is not honoured by bad theology, or nonsense, or the unguarded. rhetoric which sounds as if it places her on a level with her Creator and Redeemer; this book, with judgement, learning and the occasional touch of quiet humour, makes clear the central sane tradition of the great theologians, where devotion and good sense go hand in hand, and the Mother of God is clearly shown as the help of all Christians. (Dust Jacket)
