Mary, the Mother of Jesus

Mary’s importance and significance in the history of the Christian church cannot be underestimated. Her role in the New Testament, though essential, is surprisingly modest. One of the most significant passages in the New Testament in regards to Mary is known as the Annunciation, where an angel announces to her that she is the privileged one favored by God (Luke 1:28) to be the mother of the Messiah, the anticipated deliverer of Israel. The birth of Jesus is marked out as unique in Matthew and Luke, as he was virginally conceived (Luke 1:34). Matthew insists that Joseph had no sexual relations with Mary until after she had given birth to Jesus (Matthew 1:25[1]). Mary journeys with Joseph to Bethlehem and gives birth to Jesus (Luke 2:1-20). It is in connection with the birth of Jesus that Mary is most honoured in the New Testament; she is called the “highly favored one.” Her older cousin Elizabeth calls her “blessed among women” (Luke 1:42), as well as calling her the “mother of my Lord” (Luke 1:43).

Mary is marked by her humility in her song of praise to God, known as the Magnificat (Luke 1:46-55). Mary and Joseph take Jesus to the temple to be circumcised according to Jewish law (Luke 2:27). Simeon, a devout and pious old man, prophesied to Mary that her child, Jesus, would face opposition and that because of him many would “fall and rise” in Israel (2:34). Simeon foretells His life will be marked by controversy, including acceptance and rejection. He also adds to Mary that “a sword would pierce [her] soul”, seemingly referring to the pain she would feel as a mother in watching her son go away and suffer rejection, and ultimately death on the cross. Gibson’s The Passion of the Christ visibly shows the emotional pain and suffering she endures as she watches the rejection her son endures.

Luke records another story of Mary and the boy Jesus. Mary and Joseph lose track of Jesus when he is twelve years old at the Passover festival at Jerusalem (Luke 2:41-44).

After this Mary appears only briefly in the gospels and has been described in cameo appearances. She visits Jesus with his brothers[2] (Luke 8:19-21) in an interesting scene where Jesus emphasizes spiritual relationships over biological ones.

She is placed at the foot of the cross, where Jesus entrusts her to John’s care before he dies (John 19:26-27).

Later in the book of Acts, the narrative account of the early church, her presence is mentioned at an upper-room gathering with the other apostles and the “brothers” of Jesus (Acts 1:14).

The New Testament is quite restrained and silent in its treatment of Mary, the mother of Jesus. Perhaps, this silence explains some of the later speculations that would arise throughout the church, particularly in the Roman Catholic Church. Over the later centuries, particularly in the Middle Ages, the traditions concerning Mary continued to grow. In contrast to later lofty titles, Mary humbly viewed herself simply as the “handmaiden of the Lord”, who offered herself as an instrument to accomplish his will (Luke 1:38). For this she was and is truly “blessed”, as all “generations will call [her] blessed” (Luke 1:48).

[1] This verse poses a problem for later Catholic commentators who hold to the doctrine known as the “Perpetual Virginity of Mary” (i.e. that Mary remained a virgin all of her life)

[2] Roman Catholic scholars, including Jerome, interpreted the Greek word adelphoi loosely to mean cousins and not natural brothers sharing the same mother because of their belief in Mary’s lifelong virginity.

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Mary, the Mother of Jesus

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