To your protection

# The Origins of Marian Devotion Before the Council of Ephesus (431) and the Role of Primitive Veneration in Scripture## A Common Misconception According to a widely held belief, the veneration of Mary began only with the Council of Ephesus in 431, when Mary was defined as “Mother of God” for all believers. However, dogmas are not innovations by creative theologians or popes; they are rather the confirmation by the Magisterium of what the Church has always believed. Thus, even the two most recent Marian dogmas are based on theological reflections and traditions from the early centuries.## The Continuity of Marian Devotion: Ratzinger, The Daughter of Zion, and Luke’s Testimony (Lc 1:48 and Lc 11:27-28)In reality, Marian devotion is as old as the Church. Even Joseph Ratzinger, in his book on Mary, The Daughter of Zion, notes that “it is the Gospel that prophesies and calls for the veneration of Mary: ‘All generations will call me blessed’ (Lc 1:48). This is a duty of the Church. The words written by Luke on this subject presuppose that the praise of Mary already existed in the Church of his time and that he considered it a duty for all future generations.”At the same time, Luke presents Elizabeth as the first to offer praises to Mary. In Ain Karem, filled with the Holy Spirit, as the evangelist explicitly observes, she exclaims: “Blessed are you among women” and calls her young virgin cousin “Mother of my Lord” (Lc 1:42-43). If we consider that for a pious Jew there was only one Lord, namely God, then we see how the first Marian title, Mother of God or Theotokos, finds its true origin here.Other passages in Luke also present traces of ancient Marian veneration, such as when he quotes the words of a woman from the crowd exclaiming: “Blessed is the womb that bore you and the breasts that nursed you!” (Lc 11:27). Jesus’ reaction is not severe but contrasts the biological-daily aspect with something different that makes Mary truly unique: her obedience, her unconditional availability to the Fiat: “Blessed are those who hear God’s word and keep it” (Lc 11:27-28).## Paul and the Decisive Role of Mary: The Dormition (48 AD) and Early Apostolic Testimonies of Marian VenerationAmong the earliest testimonies of veneration for Mary is also St. Paul, who was present at the death of Mother of God in 48 AD, participating in a ‘Council’ of the Apostles in Jerusalem. Shortly after, probably the following year, he wrote the Letter to the Galatians, considered by theologians as the oldest Christian writing about Mary. Here, in his brief presentation of salvation history, Paul gives Mary a decisive role: “When the time had fully come, God sent his Son, born of a woman, born under the Law” (Gal 4:4).## Mary in Revelation to John: Rev 12 and the Personification of the True Israel in John’s Vision of Patmos (c. 95 AD)The last book of the New Testament, the Apocalypse of John, makes an apotheosis of Mary. Now, she is not merely the servant of Nazareth and the Mother of the Lord, but the personification of true Israel, in which the people of God from the old and new covenants (that is, Israel and the Church) are one and the same. As such, she becomes an apocalyptic sign, the “sign in heaven”: “Then a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. She was pregnant and cried out in labor pains, in agony to give birth” (Ap 12:1-2). Then she opposes the dragon that threatens to devour her child. Finally, “the dragon became furious with the woman and went to make war against the rest of her offspring, those who keep God’s commandments and have the testimony of Jesus” (Ap 12:17).John, who wrote his visions on the island of Patmos around the year 95, connects directly to the book of the prophet Daniel, reusing its images. After all, Jerusalem had been destroyed twenty-five years earlier by Titus. It was precisely at that moment that “the saints” were “delivered into the hands” for a time, two times, and half a time, to the king who succeeded the ten kings that arose “from that kingdom,” as said in Daniel. However, then, “the judgment” was not carried out, nor was “the power” of that king taken away; he was neither totally destroyed nor eliminated, as foreseen in the VII chapter of the prophetic book.The parousia, that is, the return of Christ, so long awaited by Christians, was delayed. Was Daniel wrong? Perhaps “the kingdom, the power, and the greatness of the kingdoms under heaven” were not given “to the people of the saints of the Most High”? John managed to interpret the prophet’s images correctly. He still had in his ears Jesus’ words: “My kingdom is not of this world” (Jn 18:36). Even if old Israel had been severely struck, even if Herod’s temple was destroyed, the new Israel, the Church, despite all tribulations, appeared radiant and victorious like the woman in his vision.The destruction of Jerusalem accelerated even more for the Church the severing of the umbilical cord and its opening to the whole world. The Gospel was being proclaimed from Spain to India, from Germany to Ethiopia, therefore, on all three continents of the world then known. There was no persecution, however fierce, nor emperor, however furious and diabolic, that could stop this path.In the end, for the new Israel, the Church, what the prophet had predicted came true: “His kingdom will be eternal; all peoples serve and obey him” (Dan 7:27). With the Apocalypse of John, disciple whom Jesus loved and son entrusted to Mary, mariology became definitely ecclesiology, reflection on the nature of the Church. From that moment on, believers, especially in times of persecution, placed themselves under the protection of the Mother of God’s mantle, which was also theirs.Testimonies of Marian devotion in Rome: the catacombs of Prisca on Via Salaria and early Christian art# The Depth of Mary’s Veneration Among Early Christians: A Visit to Rome’s CatacombsTo gain an understanding of the profound reverence for Mary among the earliest Christians, one need only visit Rome. Just north of the Eternal City, along the Via Salaria, lies one of the oldest catacombs—named after its founder, Prisca. She is honored in a funeral inscription as the wife of Manlius Acilius Verus and *clarissima femina* (illustrious woman), an honorific reserved in ancient Rome for members of senatorial families.## Devotion to Mary in Prisca’s Catacombs: Flavian Era to the Second CenturyAccording to the Roman historian Suetonius, during the reign of Emperor Domitian, Prisca’s family was accused of *introducing novelties*, likely referring to Christianity. Around the mid-second century, Prisca donated land from her family to the Roman Church, which constructed a *coemeterium*—a subterranean burial site—there. This catacomb was used until the sixth century, housing seven popes and numerous martyrs who perished during the persecution of Christians.## The Marian Frescos: Ancient Pictorial Representations of Mary and JesusWhat makes Prisca’s catacombs truly remarkable, however, are their frescoes. These ancient artistic remnants provide some of the earliest evidence of Christian art. One particularly striking fresco depicts Mary cradling Baby Jesus in her arms. Dated to the early third century, it is one of the most recognizable images of its time, becoming a symbol of primitive Christianity. The artwork shows Balaam, a prophet from the time of Exodus, pointing towards a star with his right hand—the Star of Bethlehem, announced by Balaam himself, which guided the Magi to Jesus’ birth. Mary’s posture, dressed in a long-sleeved cloak and head covering, leans tenderly over the infant, conveying a profound maternal affection.## The Greek Chapel: Ancient Greek Inscriptions and Early Marian ScenesThe catacombs also house a Greek chapel, featuring inscriptions and scenes from the earliest days of Christian art, focusing on Mary.# Maria na Iconografia Cristã Primitiva: Da Virgem Orante às Representações Marianas nos Séculos II-IIIUpon progressing through several rooms, one reaches perhaps the most beautiful spot of the entire old cemetery, the Greek Chapel, named for two Greek inscriptions. Its rich decorations depict significant moments from the history of salvation, including Abraham’s sacrifice, the prophets Moses and Daniel, but also Christians gathered for the Eucharist. However, the central motif portrayed on the ceiling is the scene most familiar to us. It shows Mary once again with the Child in her arms, now during the Adoration of the Magi, recognizable by their Phrygian caps. Although the colors are slightly faded and many details have disappeared, the image holds profound significance. The fresco, without doubt, dates from the second half of the 2nd century, making it the oldest known Marian representation in the world.## Maria na Arte Cristã PrimitivaThe fact that almost everyone still recognizes this motif instantly today, after thousands of years, reveals much about the continuity of Christian art. But even more than this depiction of Mary as a mother, for the earliest Christians in the catacombs, it was common to represent Mary in prayer, as seen in the iconic *Advocata*. At that time, they trusted in her intercessory power. It is thus not surprising that even the wall of graffiti next to Peter’s tomb, on which Constantine built the great Roman basilica before giving way to Michelangelo’s renaissance, contains invocations to the Mother of God, carved there by Christians in the 3rd century. They addressed her with the Greek *nika* or Latin *vince*, both meaning “conquer,” and revered her alongside Christ.## O Papiro do *Sub Tuum Praesidium*: Uma Oração Mariana PrimitivaA completely different manifestation of early Christian devotion to Mary was discovered in Egypt in 1917. It is a brief Greek prayer written on a papyrus, left inside the tomb of a deceased person. Known as Papyrus 470, it ended up in a renowned British collection, the John Rylands Library in Manchester, and was first published in 1938. Papyrologists dated it to the first half of the 3rd century, which is remarkable.

Sub tuum praesidium: The Oldest Marian Antiphon Used in Common Prayer by the Orthodox and Catholic Churches

Indeed, this prayer is still recited today as a Marian antiphon in both the Greek Orthodox and Roman Catholic Churches. It is known here by the name Sub tuum praesidium, from its initial Latin words. In Portuguese, it is generally recited in this version: «Under your protection we flee, Holy Mother of God. Do not refuse our petition at our time of need, but deliver us from danger, O glorious Virgin, blessed by God». This is a translation of the original papyrus text: «Under thy mercy we take refuge, Mother of God. Do not spurn our supplication in our hour of trial, but save us from peril, thou who art pure and blessed».

The Title Theotokos Before Ephesus (431): From the Coptic Papyri of the 3rd Century to the Synod of Antioch (324/325) and the Cappadocian Fathers

Until now, it was believed that the title “Mother of God“, found in the declaration of the Council of Ephesus, dated back to the Cappadocian fathers of the 4th century or to the Synod of Antioch in 324/5. Therefore, some zealous theologians attempted to date the papyrus differently. It was claimed that it could only date from the second half of the 4th century or perhaps from a later period. However, papyrologists opposed this, and its dating is undeniable. Thus, the current opinion is that the prayer dates back to the persecution under Septimius Severus (after 202) or Decius (250). But it could be even older!

This one, being the oldest of Marian prayers known, is also the most beautiful. It attests to the confidence that Christians of all ages have always placed in the intercession of the Mother of God. This faith sustained them in times of need and persecution, a faith confirmed by so many answered prayers, as Mary never abandoned them. She has always been our Mother and will be forever!

The prayer Sub tuum praesidium is considered the oldest known Marian prayer. Its value is recognized in the document Marialis Cultus by Pope Paul VI on Marian devotion.