Mary in the Bible: typology of the Old Testament, exegesis of the Gospels, and the method of Lumen gentium

In the four Gospels, the name of Mary appears in a concentrated manner at pivotal moments in the history of salvation: the Incarnation, the beginning of her public ministry at Cana, the Cross, and the Pentecost in the Cenacle. This quantitatively modest fact, however, contains a theological density that is only revealed through a precise method of reading, articulated between the typological interpretation of the Old Testament, the historical-critical exegesis of the Gospels, and the ecclesiastic hermeneutics codified in Chapter VIII of Lumen Gentium.The perception that Sacred Scripture does not provide abundant information about Mary results from an uncritical judgment, indeed a prejudice that does not recognize the non-quantitative but qualitative character of God’s Word and its historical-salvific purpose. Scripture, unlike apocryphal and devotional literature, is not directly concerned with the biography and particular history of Jesus’ mother, but rather with her role and meaning within the context of the salvation plan.Statistically, explicit passages about Jesus’ mother are not numerous, but neither are they scarce. In any case, they are strategic texts of exceptional density. Strategic, because they are located at the turning points of salvation history: Incarnation, Paschal Mystery, Pentecost. Exceptionally dense, because they are vitally embedded in these mysteries, from which they derive value and meaning.Mary, due to her intimate participation in salvation history, must be studied throughout the Bible, not only in explicit passages, but also in those of the Old Testament where the Mother of the Redeemer is foreshadowed. It is understood why the subject of this reflection is relevant for those who live their Christian vocation following in Mary’s footsteps, the Mother of the Lord and our Mother.

The Mariological Reading of Scripture: Hermeneutical Foundations and the Principle of Lumen Gentium

The Conciliar Constitution Lumen Gentium nº 58 states: “The Sacred Tradition and the Written Word, which are closely connected and mutually support each other, constitute the single Sacred Deposit of the Word of God. The interpretation of the Sacred Scriptures is to be trusted to the living Tradition of the Church, which proceeds from the same source as the Word of God.”The Constitution Dei Verbum nº 24 affirms: “Sacred theology rests, as on a firm foundation, on the written Word of God, together with Sacred Tradition, and is thereby constantly strengthened and enriched by examining all the truths contained in the mystery of Christ in the light of faith.”The Sacred Scriptures contain the Word of God and, as inspired, are truly the Word of God. The study of sacred pages should be the soul of sacred theology.In this sense, Sacred Scripture is also the source of Mariology. If we wish to know the true face of Mary, the first fundamental and inevitable step is to delve into the biblical passages that speak of her. Sacred Scripture is the divinely revealed and inspired word under the guidance of the Holy Spirit. The truth contained in the Bible is founded on this element of divine revelation. Therefore, the Marian texts of the Bible are reliable points of reference.The Fathers of the Church also embarked on a path of discovery of the biblical truth about Mary and transmitted to us the elements that constitute Marian theology in the tradition of the Church, such as the antithesis Eve-Mary, divine motherhood, perpetual virginity, sublime sanctity, powerful intercession, participation in Christ’s royalty, among others. The tradition of the Church has drawn on biblical sources to celebrate the central events of her life in the liturgy.There is a tendency to affirm that Mary is seen as a point of division between the various Christian confessions. However, Mary does not divide. It is her sons who are divided because of her. We often divide ourselves regarding her. For ecumenical dialogue between the different churches about Mary, mother of Jesus, it is imperative to return to the Bible. The Bible should be our first point of reference for an ecumenical Mariology. Sacred Scripture is not, certainly, the only source of divine revelation, but it is the primary source.Reading Sacred Scripture properly is not easy. There are several methods of reading, and this variety is a true richness. Biblical hermeneutics has become an important art and science among Bible scholars. In the last 40 years, many Catholic exegetes have dedicated their skills to promoting the study and knowledge of biblical Mariology. In this regard, certain statements made by the *Pontifical International Marian Academy* (Mother of the Lord, no. 24) deserve consideration as guidelines that merit attention:> In contemporary exegesis, scholars employ a variety of methods to engage with the Bible. It is clear that this diversity is legitimate, as on the one hand, we must not neglect the literal sense of Scripture, which historical-critical methods have greatly facilitated, and on the other, we must not underestimate the unique character of the Bible as the inspired word of God, transmitted in human language over many centuries by numerous authors, received by a community of faith, with a theological purpose (the self-revelation of God) and a soteriological purpose (the salvation of humanity!). Within this diversity of approaches, the principle articulated by Vatican II retains its unaltered value: the Sacred Scriptures must be read and interpreted with the same Spirit by which they were written. To accurately extract the meaning of sacred texts, due attention must be given to the content and unity of the entire Scripture, considering the living tradition of the whole Church and the analogy of faith.In Mariology, the principle of the “unity of all Scripture” can bear fruitful applications, viewing it as a single Book, since there is one Author, one people addressed, and one overarching purpose. This principle allows, for instance, to connect the Woman in Genesis 3:15 with the Woman in Revelation 12:1 in a non-arbitrary way.Moreover, it highlights the continuity of the ‘blessing’ given to women who had a liberating mission in Israel: Deborah (cf. Judges 5:24), Judith (cf. Judith 15:9-10), Mary of Nazareth (cf. Luke 1:42). The reference to the “living tradition of the whole Church” should convince the reader not to overlook, in Mariological research, the patristic exegesis: the Fathers of the Church are the founders of this tradition and also unsurpassable masters of a theologically and ecclesiologically grounded reading, accomplished with a genuine Christian spirit and of inestimable value.It would be beneficial not to constantly repeat, as a refrain, that the Sacred Scriptures speak little about the Mother of the Lord. In this regard, Pope John Paul II already noted that “the Blessed Virgin is… after Peter and John the Baptist, the most frequently cited character in the canonical Gospels.”In the evangelical testimony about the Virgin Mary, one must consider, more than the quantity, the quality of the accounts. The narratives of the Annunciation (Luke 1:26-38), the Visitation (Luke 1:39-56), the Wedding at Cana (John 2:1-12), the mutual trust between the Disciple and the Mother and the Mother and the Disciple (John 19:25-27) are among the most exalted and dense pages of the Gospels.

Mary in the Old Testament: Typological Prefiguration, the Daughter of Zion, and Exegetical Debate

Before addressing this question, I would like to offer an introduction. The evangelists, when narrating the identity and redemptive mission of Jesus Christ, also appeal to the Scriptures of the Old Testament. The Risen Jesus, when speaking with two disciples on the road to Emmaus, said: “Beginning with Moses and all the Prophets, he explained to them what was said about him in all the Scriptures” (Luke 24:27).Jesus repeated this when appearing to all the disciples in Jerusalem, saying: “These are my words that I spoke to you while I was still with you: Everything must be fulfilled that is written about me in the Law of Moses, the Prophets, and the Psalter” (Luke 24:44-45). Just as the identity of Jesus was understood in the early Christian community through the Old Testament, so too must we understand the true identity of Mary, without neglecting the Old Testament.Which passages in the Old Testament implicitly or typologically foretell Mary? How does the Old Testament help us understand the identity of the Mother of the Savior?Several women described in the Old Testament by its authors prefigure Mary. For example: Sarah, wife of Abraham (Genesis 16:1-2, 17:3-8, 15-19, 18:10-14, 21:1-7), and Hannah, wife of Elkanah, are women who remain barren but conceive through the intervention of Yahweh. In the Magnificat, the Evangelist Luke connects Hannah’s hymn of gratitude (1 Samuel 2:1-10) with the mystery of Mary. In these and other instances, where Yahweh intervenes in the salvation history of Israel, these women reflect Mary’s vocation.The women listed in Jesus’ genealogy are four: Tamar, Rahab, Ruth, and Bathsheba (Matthew 1:3, 5, 6). What is the prophetic-messianic connection between these four women and Mary in her conception and birth of Jesus?There are various interpretations. Some argue that Mary, a humble and holy woman, stands in contrast to these four women who entered Jesus’ lineage as foreigners, presented by Matthew at the beginning of his Gospel as descendants of David and Abraham. Others contend that these four women played significant beneficial roles in the history of the people of Israel. The peculiar stylistic change in Matthew 1:16b deserves attention. In this verse, Matthew alters the standard formulaic phrase (A begat B, B begat C, etc.).Why this sudden change?Why, at the birth of Jesus, there is a singular and unique exception. Jesus has no human father. Mary conceived by the work of the Holy Spirit (Mt 1:18). This exemplifies how the mystery of Mary should be interpreted in light of the Old Testament.Passages such as Gen 3:15, Is 7:14, and Miq 5:2 are crucial for understanding Mary’s vocation as Mother of the Redeemer. The Gospel of Matthew, referencing Is 7:14, clarifies to his readers Mary’s virginity. Furthermore, there are three books of the Old Testament (Ruth, Esther, and Judith) that present female vocations participating in different ways in God’s salvific plan in the history of Israel. These three women are mediators between God and the people of Israel, and they are distant figures from Mary, who was called to fulfill God’s plan for the salvation of humanity. In times of danger to the people, God chooses these women to save lives. These female figures anticipate and define Mary’s mission.Beyond these classic passages, there are numerous allusions and references to the titles attributed to Mary: the “burning bush” (Ex 3:2), the “enclosed garden,” the “sealed fountain” (Ct 4:12), “the daughter of Zion,” “the ark of the covenant,” among others. Prefigurations of Mary are found in: Sarah (Gen 17:16-19. 18:10-14), Rebeca (Gen 24:12-16), Miriam (Ex 15:20-21), and Anna (1 Sam 1:2-10). These mentioned passages of the Old Testament explain how the mystery of Christ is hidden in the Old Covenant and also explain how the mystery of Mary, Mother of the Redeemer, should be discovered and interpreted in light of the Old Testament.Mary in the New Testament: from memorizing Marian texts to rigorous exegesis of Mk, Mt-Lk, and JnWe all know by heart the New Testament passages about Mary, as we have read or heard them many times. Now, we neither want nor can delve into these Marian passages from an exegetical-theological perspective: we simply want to mention them and offer a reading key, briefly presenting their spiritual message for us today.Absence of the figure of Mary, Jesus’ mother, in the Pauline corpusIn the ancient Christological hymn of Philippians (2:7), we find an indirect mention of Mary, Jesus’ mother: the gesture of the Son of God, who assumes human condition, takes place through the birth of a woman who declares herself ‘servant‘ of the Lord. Jesus’ obedience to the Father and Mary’s obedience occur in the same event of Incarnation. The oldest Marian text of the New Testament is Galatians 4:4: “but when the fullness of time came, God sent forth his Son, born of a woman, born under the law.”At first glance, this verse seems to refer to Mary indirectly and superficially. However, when the text is placed in its context and a careful exegetical-theological analysis is made, it becomes clear that this Pauline text contains ‘a germ of Mariology‘The woman, whose name is not mentioned, is entirely at the service of the salvific event that involves the Trinity and benefits all humanity. The end time is the time when the principle of our existence, Jesus Christ, penetrates her. The appearance of Christ in this eon is based on the act of sending and consists in Incarnation. The Son of God thus sent enters into human nature, determined by the woman.

Mary in Mark 3:31-35 and 6:3: Jesus’ family, the ‘brothers of the Lord‘ and the exegetical debate

The Gospel of Mark refers to Mary in two passages: 3:31-35 and 6:3. These two texts speak of Jesus’ family. The expression ‘brothers of Jesus‘ in Mark’s Gospel raises several issues. For example, Protestants argue that if Jesus had brothers, we cannot believe Mary remained virgin after his birth. Mary’s virginity is questioned. Another problem raised is: if Jesus himself rejected Mary, saying ‘who is my mother?’, why should we give importance to Mary?These questions are superficial. The word ‘adelphoi‘ used by the evangelist does not necessarily mean the brothers of blood of Jesus, but in Semitic language means the cousins of Jesus. As for Jesus’ question who is my mother?, who are my brothers?, Jesus does not reject his mother at all. On the contrary, he does not limit his relationship with her to the biological level, but places her on a higher level: he presents his mother as the one who first heard the word of God and put it into practice in her collaboration with God for the salvation of the world.

Mary in Matthew and Luke: the infancy Gospels (Mt 1–2, Lk 1–2), Matthew’s genealogy and Is 7:14

(The rest of the text remains in the original Portuguese, as per the instructions.)The opening chapters of Matthew and the first two chapters of Luke are of great importance for understanding the true identity and mission of Mary, the mother of Jesus. Only these evangelists narrate the infancy of Jesus, hence they are termed ‘the Infancy Gospels’. Matthew begins his Gospel with the genealogy, placing Mary within the lineage of four women listed. This genealogy reveals how Mary conceived Jesus through the work of the Holy Spirit. Quoting Isaiah 7:14, Matthew emphasizes Mary’s virginity. In the Matthew narrative of Jesus’ infancy, Mary is portrayed as a obedient, silent woman, carrying out the orders of the heavenly Father. The second chapter’s narrative, the adoration of the magi, vividly depicts Mary as a queen, as her Son Jesus is worshiped as the King who will save all humanity (Matthew 2:1).Among the synoptic gospels, Luke offers a more historical and detailed account of Mary’s life in reference to Jesus’ infancy in the first two chapters of his Gospel: the Annunciation, the Visitation, the Magnificat, the birth of Jesus, his presentation in the temple, the prophetic announcement of Mary’s sorrows, and Jesus as a teenager found in the temple in Jerusalem. Luke also speaks of Mary in the Acts of the Apostles (1:14), where she is depicted praying with the apostles in the cenacle.

«The Mother of Jesus» in John: Absence of the Proper Name in Jn 2:1-11 and Jn 19:25-27 and the Johannine Exegetical Debate

John never writes Mary’s name in his Gospel. He always addresses her with the expression ‘mother of Jesus’. The two Marian passages in the Fourth Gospel are: the first sign of Jesus at the wedding in Cana (2:1-12) and Mary at the foot of the cross on Calvary (19:25-27). Jesus calls his mother ‘woman’ in these passages, echoing the Woman in Genesis 3:15. This ‘woman’ word in the Gospel can be connected to the ‘woman’ in Revelation 12. John’s Marian theology is rich and dense. Some exegetes interpret the ‘woman’ of Revelation as the persecuted Church in Asia Minor, while others see Mary’s image in this ‘woman’. Both interpretations (ecclesiastical and Marian) are not exclusive or incompatible but complementary. One interpretation enriches the other.Some exegetes argue that Jn 1:13, read with the singular verb (was generated, not were generated), alludes to the virgin conception and virgin birth of Jesus, due to Mary’s virginity. All ancient manuscripts read this verse in the plural, meaning they refer to the baptismal birth of believers. However, the testimony of some Church Fathers (Latin and Eastern) for the singular reading is older than the manuscripts we have today. The textual criticism of this verb remains open to discussion.Biblical interpretation of Mary finds its magistral synthesis in Pope John Paul II’s encyclical *Redemptoris Mater*, which traverses the major texts of the Old and New Testaments to reveal Mary’s face in Scripture.We can say that Sacred Scripture offers the most reliable testimony about the person and mission of Mary, the mother of Jesus. It is said that ignorance of the Scriptures is ignorance of Christ. This means that ignorance of Scripture is also ignorance of Mary. Let us therefore read the Bible with reverence and devotion, but with appropriate methods. Thus, we can come to know Mary better and follow in her footsteps, fulfilling God’s will.Deepen your studies: explore Mariology, Marian Theology, Marian Apparitions, and a Postgraduate degree in Mariology.