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From the Catechism of the Catholic Church

Born of the Virgin Mary

487 What the Catholic faith believes about Mary is based on what it believes about Christ, and what it teaches about Mary illumines in turn its faith in Christ.

Mary's Predestination

488 "God sent forth his Son", but to prepare a body for him,125 he wanted the free co-operation of a creature. For this, from all eternity God chose for the mother of his Son a daughter of Israel, a young Jewish woman of Nazareth in Galilee, "a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary":126

The Father of mercies willed that the Incarnation should be preceded by assent on the part of the predestined mother, so that just as a woman had a share in the coming of death, so also should a woman contribute to the coming of life.127

489 Throughout the Old Covenant the mission of many holy women prepared for that of Mary. At the very beginning there was Eve; despite her disobedience, she receives the promise of a posterity that will be victorious over the evil one, as well as the promise that she will be the mother of all the living.128 By virtue of this promise, Sarah conceives a son in spite of her old age.129 Against all human expectation God chooses those who were considered powerless and weak to show forth his faithfulness to his promises: Hannah, the mother of Samuel; Deborah; Ruth; Judith and Esther; and many other women.130 Mary "stands out among the poor and humble of the Lord, who confidently hope for and receive salvation from him. After a long period of waiting the times are fulfilled in her, the exalted Daughter of Sion, and the new plan of salvation is established."131

The Immaculate Conception

490 To become the mother of the Savior, Mary "was enriched by God with gifts appropriate to such a role."132 The angel Gabriel at the moment of the annunciation salutes her as "full of grace".133 In fact, in order for Mary to be able to give the free assent of her faith to the announcement of her vocation, it was necessary that she be wholly borne by God's grace.

491 Through the centuries the Church has become ever more aware that Mary, "full of grace" through God,134 was redeemed from the moment of her conception. That is what the dogma of the Immaculate Conception confesses, as Pope Pius IX proclaimed in 1854:

The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin.135

492 The "splendor of an entirely unique holiness" by which Mary is "enriched from the first instant of her conception" comes wholly from Christ: she is "redeemed, in a more exalted fashion, by reason of the merits of her Son".136 The Father blessed Mary more than any other created person "in Christ with every spiritual blessing in the heavenly places" and chose her "in Christ before the foundation of the world, to be holy and blameless before him in love".137

493 The Fathers of the Eastern tradition call the Mother of God "the All-Holy" (Panagia), and celebrate her as "free from any stain of sin, as though fashioned by the Holy Spirit and formed as a new creature".138 By the grace of God Mary remained free of every personal sin her whole life long.

"Let it be done to me according to your word. . ."

494 At the announcement that she would give birth to "the Son of the Most High" without knowing man, by the power of the Holy Spirit, Mary responded with the obedience of faith, certain that "with God nothing will be impossible": "Behold, I am the handmaid of the Lord; let it be [done] to me according to your word."139 Thus, giving her consent to God's word, Mary becomes the mother of Jesus. Espousing the divine will for salvation wholeheartedly, without a single sin to restrain her, she gave herself entirely to the person and to the work of her Son; she did so in order to serve the mystery of redemption with him and dependent on him, by God's grace:140

As St. Irenaeus says, "Being obedient she became the cause of salvation for herself and for the whole human race."141 Hence not a few of the early Fathers gladly assert. . .: "The knot of Eve's disobedience was untied by Mary's obedience: what the virgin Eve bound through her disbelief, Mary loosened by her faith."142 Comparing her with Eve, they call Mary "the Mother of the living" and frequently claim: "Death through Eve, life through Mary."143


Endnotes

  • 125 Gal 4:4; Heb 10:5.
  • 126 Lk 1:26-27.
  • 127 LG 56; cf. LG 61.
  • 128 Cf. Gen 3:15, 20.
  • 129 Cf. Gen 18:10-14; 21:1-2.
  • 130 Cf. I Cor 1:17; I Sam 1.
  • 131 LG 55.
  • 132 LG 56.
  • 133 Lk 1:28.
  • 134 Lk 1:28.
  • 135 Pius IX, Ineffabilis Deus (1854): DS 2803.
  • 136 LG 53, 56.
  • 137 Cf. Eph 1:3-4.
  • 138 LG 56.
  • 139 Lk 1:28-38; cf. Rom 1:5.
  • 140 Cf. LG 56.
  • 141 St. Irenaeus, Adv. haeres. 3, 22, 4: PG 7/1, 959A.
  • 142 St. Irenaeus, Adv. haeres. 3, 22, 4: PG 7/1, 959A. 143 LC 56; St. Epiphanius, Panarion 2, 78, 18: PG 42, 728CD-729AB; St. Jerome, Ep. 22, 21: PL 22, 408.
  • 144 Lk 1:43; Jn 2:1; 19:25; cf. Mt 13:55; et al.

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