Mary, the mother of Jesus, is one of the most significant characters in the New Testament. For her humility and obedience to God, Mary has been admired by generations of Christians throughout history. The character of Mary has also been widely covered in Western art, literature, and music. Based on the New Testament’s depiction of her, Christians and theologians across the world have over time constructed a largely admirable picture of Mary. Interestingly, biblical references to Mary are too sparse and few especially considering her character and significance. Because of this, the current paper presents a biographical study of Mary with an aim to shedding more light on her character, early life, and significance to Christianity. In addition to the New Testament, the paper relies on established scholarly sources for the necessary literature.
Background Information and Early Life
According to some scholars, Mary was a descendant of David and this ensured that ancient prophecy over the lineage of Jesus was fulfilled through her being the mother of Jesus. This supposition is, however, based on Luke’s genealogy of the ancestors of Jesus through Mary. Matthew’s genealogy of the ancestors of Jesus is different from that of Luke as the former traces this lineage through Solomon while the latter traces it through Nathan[1]. Although other scholars interpret that Luke was tracing Mary’s lineage, he was tracing that of Joseph. When viewed in this context, it is difficult to ascertain whether Mary was a descendant of David. It is, however, clear that Jesus was a descendant of David since there is Biblical evidence that Joseph was from David’s lineage[2].
The most comprehensive biblical references of Mary’s early life are in the books of Luke and James. According to the Gospel of James, Mary was the daughter of Joachim and Anna. Joachim was very wealthy and always gave a double offering to the Lord. Despite his generosity and commitment to offerings, Joachim and Anna stayed for long without having children. When a man by the name of Reubel reminded him that he had not yet conceived a child, Joachim became particularly frustrated and moved to the desert where he fasted and prayed until the Lord heard his prayer. When describing the child that she would give birth to, the angel of the Lord told Anna that the child would be famous and be spoken of everywhere[3].
When Mary turned three, her parents took her to the temple where she received food from an angel. Mary served in the temple until she was twelve. When she reached this age, the Lord instructed Zachariah on how he would get a husband for Mary. The Lord told Zachariah to gather widowers so that the Lord would give Mary to one of them as his wife. When Zachariah did as the Lord had instructed him, Joseph was anointed as the one to take Mary as his wife. And although he declined at first, Joseph agreed to take her after considering the potential wrath that would result from disobeying God.
While at Joseph’s house, an angel appeared and confirmed to her that she would conceive of the Lord. At first, Mary appeared shocked by the idea of conceiving a child from the Lord God. The angel, however, explained to her that the power of God would get her pregnant and that the child she would give birth to would save people from their sins. It was only after this clarification that Mary agreed to the prophecy of the angel. The visit of the angel is regarded as one of the most important events in the early life of Mary as it was during this time that Mary understood God’s plans for her[4].
The Character of Mary
The earliest reference to the character of Mary is found in the book of Galatians. In the fourth chapter of this book, the phrase “born of woman” is used. In contemporary theology, some scholars regard the phrase as an allusion to Mary while others regard it as a reference to the essential humanity of an individual. When applied to Mary, the phrase “born of woman” was meant to portray Jesus as completely human[5]. Considering that at least one parent was needed for a child to be considered human in the ancient world, Mary played a particularly important role in the depiction of Jesus as a man and human. The phrase could also be taken to mean that Jesus’ birth would not be conventional as it would involve a woman only rather than a woman and a man[6].
According to some scholars, the phrases “born of woman” as used in the Bible and “born of the Virgin Mary” as used in the Apostles Creed have a similar significance and purpose when used to refer to Jesus the son of Mary. When used in this context, the two phrases highlight that Mary’s role as the mother of Jesus was the most important of her life. In this regard, this role takes precedence over all other roles played by Mary throughout her life. Despite this seemingly acceptable interpretation, the concept of a virgin birth as advanced by Catholicism has been notably divisive among scholars. According to opponents, the concept of a virgin birth is not consistent with the fact that Jesus was a human being born of a human mother. Proponents of the concept, on the other hand, argue that a virgin birth was enabled by Mary’s acceptance of the role of facilitating the process of incarnation.
Although most references to Mary’s pregnancy in the Old Testament assert that she conceived without any human agency, certain texts could be interpreted to suggest otherwise. In Matthew 1:16 for instance, the phrase “Joseph begat Jesus” has been used by some scholars to question whether Mary conceived without any human agency[7]. Interestingly, references to the topic of how Mary conceived are only found in the books of Matthew and Luke. This makes it particularly difficult for scholars to make conclusions on the topic with any degree of certainty. Despite this, most Protestant churches continue to teach that Mary’s virginity was not impaired when she conceived Jesus[8].
The question over whether Mary was genetically connected to her son Jesus has been equally divisive throughout history. When analyzing the issue, it is important to first acknowledge that the sinful nature of our first parents has always been passed from one generation to the other. In this regard, similar to all other human beings, Mary had sinned since she was genetically related to Adam and Eve. Her son Jesus, however, was an exception as He did not have an inherited sin nature. When placed in this context, it could be argued that Mary did not have a genetic connection with her son since Jesus was sinless[9]. The book of Hebrews ascertains this proposition by referring to Jesus as a special creation of God that was placed in Mary’s womb (Hebrew 10:5…). This Biblical reference could also be used as evidence for the proposition that Mary conceived without any human agency. Had she conceived otherwise, Jesus would have inherited a sinful nature.
During the period after Jesus’ baptism, Mary experienced a rather unfortunate time with her son Jesus. When Jesus started to spread the Gospel, Mary joined her other sons in regarding Jesus as crazy. Subsequently, Jesus appeared to disown them when He refused to go meet His family who had come over at one of His meetings.
“Who are my mother and brothers?” He asked. Then he looked round at those seated in a circle around Him and said, “Here are my mother and my brothers! Whoever does God’s will is my brother and sister and mother.” (Mark 3:33-35)[10].
The above incident marked the start of a difficult period for Mary. The fallout between Mary and her son Jesus continued when Jesus appeared to refer to Mary as far from blessed. The incident in which these events happened also marked the first worshipper of Mary recorded in the Bible. While reacting to one of Jesus’ teaching sessions, a woman amongst a crowd called out to Jesus and said “Blessed is the mother who gave you birth and nursed you (Luke 11:27).” Jesus responded to this statement by asserting that those who hear the word of God and heed to it are the ones blessed.
The response from Jesus appeared to indicate the strained relationships in Mary’s family. Mary and her other sons had joined hands in regarding Jesus as crazy after He had refused to meet them. On the other hand, Jesus had responded by terming those interested in seeking the word of God as more important than His family. Mary’s experiences during Jesus’ ministry could also be used to highlight the difficulties that face families when there lacks a deep knowledge of the Gospel. Having known the role that Jesus would play in the salvation of mankind from the day the angel of the Lord visited her, Mary should have led her sons in supporting Jesus’ ministry.
Mary’s suffering during Jesus’ lifetime had been prophesied by Simeon. When the aged prophet met baby Jesus at the temple, he prophesied that Mary would suffer and experience pain in the course of Jesus’ ministry:
“This child is destined to cause the falling and rising of many in Israel and to be a sign that is spoken against. –yes, a sword will pierce your own soul too – so that the thoughts of many hearts will be revealed” (Luke 2:34-35)[11].
The prophecy that Mary’s soul would be pierced by a sword was fulfilled through her rather strained relationship with Jesus and His ministry. The prophecy could also be seen to have been fulfilled at the foot of the cross where Mary wept following her son’s crucifixion. The thoughts of Mary’s heart could also be seen to have been revealed through Jesus’ ministry. Although Mary “fell” when she listened to her sons, she later realized her mistake and accepted Jesus. In this regard, the thoughts of her heart were revealed.
Although Mary did not follow Jesus as He traveled and preached throughout Israel, her presence when He was arrested in Jerusalem underlines her love for her son. In the company of Jesus’ aunt, Mary was present throughout Jesus’ judgment process and witnessed His crucifixion at Golgotha. There is Biblical evidence indicating that Jesus reciprocated this love. While at the cross, Jesus reciprocated the love His mother had shown Him:
“Near the cross of Jesus stood His mother, His mother’s sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus saw His mother there, and the disciple whom He loved (John) standing nearby He said to His mother, “Dear woman, here is your son,” and to the disciple, “Here is your mother.” From that time on, this disciple took her into his home.” (John19:25-27)[12].
The Baptism of Mary
There is no Biblical reference to the baptism of Mary. Considering that Jesus had ordered all Christians to be baptized, however, it is particularly difficult to believe that Mary was not baptized. Like her mother, Mary was likely among the first Christians to be baptized by immersion as Jesus had instructed all Christians to do. As earlier indicated, however, there lacks a Biblical account of Mary’s baptism and as such, there is little that can be evaluated about the process.
The Death of Mary
Similar to her baptism, the Bible does not account for Mary’s death. According to some church records, John took Mary with him to Ephesus where she died and got buried. Largely due to the lack of credible evidence, the topic of Mary’s death remains divisive among scholars and the various church dominations. The ‘Assumption of Mary’ is arguably one of the most renowned legends regarding the death of Mary. According to this account, Mary’s ascended to heaven in a similar manner as Jesus[13]. And while this account is popular in Christianity, it is critical to note that Biblical evidence opposes this supposition.
The Gospel of John’s declaration that “no man has ascended to heaven” could be used as evidence that Mary did not ascend to heaven as Jesus did[14]. It is hard to believe that John, who took care of Mary, would have declared that no one had descended to heaven had Mary did so. By the time John wrote the book, Mary was well over 100 years. Equally, it is hard to believe that Mary was still alive by the time John wrote the book. Apostle Paul also says that every human being shall be made alive on the day of resurrection each in their order. Considering that Mary was in every aspect a human being, it could be argued that she belongs among those who will be resurrected by Jesus and given eternal life[15].
Based on the above discussion of Mary’s death, it could also be conclusively asserted that Mary is not in heaven. This brings up an equally divisive topic over whether Christians should pray to her. According to available evidence, Mary did not rise to heaven and is sleeping in the dust with others waiting for the resurrection day[16]. In this regard, it could be regarded as wrong to pray to her since she cannot hear prayers. Praying to Mary further breaks one of God’s commandments that prohibit Christians from consulting the dead. Christians should consult God only.
The Lord’s Prayer as taught by Jesus to His disciples provides further evidence that Christians should not address their prayers to anyone else other than God. According to Jesus’ teachings, Christians should address their prayers to their “Father who art in Heaven”. When placed in this context, it is critical to note that Jesus did not instruct Christians to pray to Him[17]. There is no Biblical evidence indicating that prayers should be addressed to anyone else other than God. And although Christians can pray to God through Jesus, the same cannot be said of Mary[18].
Mary and the Book of Revelation
Some scholars have interpreted some symbols in the book of Revelation as referring to Mary. The book of revelation refers to a woman clothed with the sun and who appears to give birth to a son. According to some scholars, the woman referred to by this symbol is Mary. And although it is particularly difficult to ascertain whether that woman is Mary, it is important to refer to several Biblical phrases that could relate to the topic. Firstly, there appears to be a common acceptance that the son of the woman referred to in the book of Revelation is Jesus. When comparing the woman mentioned in Revelation with that mentioned in Genesis, it could be noted that this woman is probably faithful to Israel.
Further Biblical evidence indicates that this woman later became the spiritual mother of the church at Jerusalem. Following the ascension of the son of a woman, this woman was persecuted and this made her flee to the wilderness. When viewed from this point, it is more likely that the woman mentioned in the book of Revelation is the Israel faithful such as Jesus’ disciples and not Mary the mother of Jesus. This interpretation should, however, be taken as one of the many possible interpretations that can be made of the woman mentioned in Revelation.
Significance of Mary to Modern Christianity
Over the years, some scholars and Christianity faithful have advanced the belief that Mary is mother to the world. According to this supposition, Mary is an example of godly motherhood, and as such Christians are obliged to regard Mary as their mother. While addressing his audience during a mass at Saint Peter’s Square, Pope Francis once referred to Mary as the mother of Christians. According to the Pope, those who do not share this feeling ought to regard themselves as orphans. Expectedly, some scholars took issue with this statement as it seemed to violate the Scripture.
Although Mary serves an important role in modern Christianity as the model of motherhood, it is important to acknowledge that she does not have a role in the spiritual nourishment of Christians. On the contrary, Christians are nourished by the word of God through interaction with it and service to its course[19]. The supposition that those who do not regard Mary as their mother are orphans is also not true since it violates the teachings of Jesus as a record in the Bible. According to Romans 8:14-17, there are no orphans in Christ as all Christians have a Father in God. Based on this evidence, it could be noted that while Mary remains an important figure in Christianity, her role and significance should be interpreted cautiously.
Conclusion
Mary is with little doubt one of the most renowned figures in the Bible. Even among those who have never read the book, Mary is known for her role in the process through which God saved mankind. Being the mother of Jesus, Mary played an important role in Jesus’ upbringing and set an example to millions of Christians across the world on how to lead a life by God’s laws. Despite her popularity, however, Mary has been the center of a range of divisive topics in Christianity as scholars and believers seem to disagree on certain aspects of her life and significance to the religion. According to some scholars, Mary was a descendant of David and this ensured that ancient prophecy over the lineage of Jesus was fulfilled through her being the mother of Jesus. This supposition is, however, based on Luke’s genealogy of the ancestors of Jesus through Mary. Matthew’s genealogy of the ancestors of Jesus is different from that of Luke as the former traces this lineage through Solomon while the latter traces it through Nathan[20]. Although other scholars interpret that Luke was tracing Mary’s lineage, he was tracing that of Joseph. When viewed in this context, it is difficult to ascertain whether Mary was a descendant of David. It is, however, clear that Jesus was a descendant of David since there is Biblical evidence that Joseph was from David’s lineage[21].
Among the divisive topics concerning the life and significance of Mary include whether she conceived Jesus without any human agency. Other topics that have been particularly divisive include whether she similarly ascended to heaven and whether Christians should pray to her. As noted through the current biographical study, however, there is no evidence that Mary ascended to heaven. As such, Christians should not pray to her as Jesus instructed that all prayers be addressed to God. It is, therefore, important for Christians to acknowledge the significance of Mary for her role in the birth and upbringing of Jesus rather than for her spiritual completeness. This is because all descendants of Adam and Eve have sinned and fallen short of God’s glory.
Bibliography
Bockmuehl, Markus. “The son of David and his mother.” Journal of Theological Studies 62.2 (2011): 476-493.
Brown, Raymond, E., Donfried, Karl, P., Fitzmyer, Joseph A., & Reumann, John, (eds.), Mary in the New Testament, Fortress/Paulist Press, 1978.
Dasnabedian, Thamar. “Mother of Christ the King and Her Influence, as Reflected in the Armenian Sharaknoc (Hymnary).” The Ecumenical Review 60.1/2 (2008): 53-58.
Hahn, Scott. Hail, Holy Queen: The Mother of God in the Word of God, Doubleday, 2001,
Kim, Stephen. “Encountering Jesus: Character Studies in the Gospel of John.” Journal of the Evangelical Theological Society 53.4 (2010): 838-839.
Pagels, Elaine. “What Became of God the Mother? Conflicting Images of God in Early Christianity.” Signs Journal 2.2 (1976): 293-303.
Pelikan, Jaroslav. Mary Through the Centuries: Her Place in the History of Culture, Yale University Press, 1998.
Procario-Foley, Elena. “In Quest of the Jewish Mary: The Mother of Jesus in History, Theology, and Spirituality.” Theological Studies 75.1 (2014): 171-173.
Ritva, Williams. “The Mother of Jesus at Cana: A social-science interpretation of John 2:1-12.” The Catholic Biblical Quarterly 59.4 (1997): 679-692.
The Holy Bible, New International Version. Grand Rapids. Zondervan Publishing House, 1984.
[1]
[1] Procario-Foley, Elena. “In Quest of the Jewish Mary: The Mother of Jesus in History, Theology, and Spirituality.” Theological Studies 75.1 (2014): 172.
[2]
[2] Procario-Foley, 173
[3]
[3] Brown, Raymond,E.,Donfried, Karl, P., Fitzmyer, Joseph A., & Reumann, John, (eds.),Mary in the New Testament, Fortress/Paulist Press, 1978.
[4]
[4] Brown, Raymond,E.,Donfried, Karl, P., Fitzmyer, Joseph A., & Reumann, John, (eds.),Mary in the New Testament, Fortress/Paulist Press, 1978.
[5]
[5] Dasnabedian, Thamar. “Mother of Christ the King and Her Influence, as Reflected in the Armenian Sharaknoc (Hymnary).” The Ecumenical Review 60.1/2 (2008): 55.
[6]
[6] Hahn, Scott. Hail, Holy Queen: The Mother of God in the Word of God, Doubleday, 2001,
[7]
[7] Dasnabedian, 56
[8]
[8] Hahn, Scott. Hail, Holy Queen: The Mother of God in the Word of God, Doubleday, 2001,
[9]
[9] Ritva, Williams. “The Mother of Jesus at Cana: A social-science interpretation of John 2:1-12.” The Catholic Biblical Quarterly59.4 (1997): 681
[10]
[10] The Holy Bible, New International Version
[11]
[11] The Holy Bible, New International Version
[12]
[12] The Holy Bible, New International Version
[13]
[13] Pagels, Elaine. “What Became of God the Mother? Conflicting Images of God in Early Christianity.” Signs Journal 2.2 (1976): 298
[14]
[14] Pagels, 299
[15]
[15] Pelikan, Jaroslav. Mary Through the Centuries: Her Place in the History of Culture, Yale University Press, 1998.
[16]
[16] Bockmuehl, Markus. “The son of David and his mother.” Journal of Theological Studies 62.2 (2011): 478.
[17]
[17] Bockmuehl, 479
[18]
[18] Pelikan, Jaroslav. Mary Through the Centuries: Her Place in the History of Culture, Yale University Press, 1998.
[19]
[19] Kim, Stephen. “Encountering Jesus: Character Studies in the Gospel of John.” Journal of the Evangelical Theological Society53.4 (2010): 838.
[20]
[20] Procario-Foley, Elena. “In Quest of the Jewish Mary: The Mother of Jesus in History, Theology, and Spirituality.” Theological Studies 75.1 (2014): 172.
[21]
[21] Procario-Foley, 173
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