Born of a Woman
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But when the time had fully come, God
sent forth his Son,
born of a woman, born under the law,
Galatians 4, 4
Since apostolic times, Catholics have
believed and the Church has taught that the Blessed Virgin Mary is truly the
Mother of God, or, in ancient Greek, Theotokos, meaning “God-bearer.” This
honorable designation means Mary is the mother of the eternal Son of God, made man, by having conceived and given birth to the Divine Logos in His sacred humanity (Jn 1:1, 14). Indeed, Mary did not create the divine person of Jesus, who existed with the Father for all eternity. Still, she did provide all the
genetic material that was needed to allow God to become a man by the power of
the Holy Spirit (Lk 1:35). He is the “seed” or offspring of the woman whom God
put in enmity with the serpent (Gen 3:15). Isaiah’s prophecy was fulfilled at
the Annunciation once Mary gave her joyful consent in response to the good news
that was brought to her by the angel Gabriel: “Behold, the virgin shall
conceive, and bear a son whose name shall be Emmanuel” (7:14). The Hebrew name
means “God with us” (cf. Mt 1:23).
Mary’s cousin Elizabeth deferentially acknowledged the singular blessing conferred on her kinswoman when she asked her, “Whence is this to me, that the mother of my Lord (Κυρίου/Kyrios) should come to me?” (Lk 1:43). The divine title Adonai ( אֲדֹנָי, lit. “My Lords”) is the plural form of the Hebrew word adon (“Lord”) along with the first-person singular pronoun enclitic. As with Elohim, Adonai’s grammatical form is usually explained as a plural of majesty. In the Hebrew Bible, it is used nearly 450 times to refer to God. The divine name YHWH was increasingly regarded as too sacred to be uttered; it was thus replaced vocally in the synagogue ritual by the Hebrew word Adonai (“My Lord”), which was translated as Kyrios (“Lord”) in the Septuagint, the Greek version of the Hebrew Scriptures. Hence, the Blessed Virgin Mary is the mother of our Lord Jesus Christ, who is God Himself in His divine person and, as such, the Hebrew God of Abraham, Isaac, and Jacob incarnate.
For in him dwelleth all the fulness
of the Godhead bodily.
Colossians 2, 9
The phrase “For in him dwelleth all the fullness of the Godhead bodily” from Colossians 2:9 underscores the profound concept of the complete and unabridged presence of divine nature residing in Jesus Christ. This theological assertion asserts that Jesus embodies the entirety of God’s essence—His attributes, authority, and holiness—within His human form. This understanding is crucial for comprehending the dual nature of Christ, who is both fully divine and fully human, a concept foundational to Christian belief.
Furthermore, this doctrine underscores the profound significance of Mary’s role as the mother of Jesus Christ. By giving birth to the Incarnate Word, Mary does not merely witness the unfolding of divine mystery; she actively participates in it, embodying the essential human response to God’s call. Her acceptance of the angelic message— “Behold, I am the handmaid of the Lord; let it be to me according to your word” (Luke 1:38)—demonstrates her unwavering faith and willingness to cooperate with God’s plan of redemption.
In the context of Mary’s divine maternity, this verse illuminates the profound and unique relationship she shares with the divine. By bearing Jesus, who embodies both full divinity and complete humanity, Mary becomes the sacred vessel through which the Godhead enters human history in a transformative way. Her role in the Incarnation transcends mere biological function; it represents a significant spiritual and theological event that is central to Christian belief. This act of accepting God’s call not only fulfills ancient prophecies but also signifies the union of heaven and earth, revealing the depth of divine love and God’s accessibility to humanity. Mary’s acceptance, characterized by her ‘fiat’—her willingness to embrace God’s plan—highlights her pivotal position in salvation history. As the Mother of God, her life and actions serve as a model of faith and obedience for all believers, reinforcing the importance of her role in the divine narrative.
Additionally, Mary’s motherhood symbolizes a profound and sacred connection to the divine essence of God. As the Theotokos, or “God-bearer,” she occupies a singular and pivotal role within the Christian tradition, highlighting the intricate mystery of the Incarnation—the moment when God became human in the person of Jesus Christ. This concept emphasizes not only her unique status but also the extraordinary nature of her relationship with the divine. The fullness of the Godhead residing in her Son serves as a powerful testament to the divine authority and sovereignty of Jesus, which Mary embodies through her life and actions. Her acceptance of this role reflects deep faith and obedience, exemplifying the virtues of humility and grace. Thus, Mary’s life serves as a living example of how humanity can coexist with and reflect divine purposes, thereby further enriching our understanding of both motherhood and divinity within the context of Christian theology.
Early Sacred Tradition
St. Ignatius of Antioch (c A.D. 110)
To the Ephesians, 7
“There is one Physician who is
possessed both of flesh and spirit; both made and
not made; God existing in
flesh; true life in death; both of Mary and of God; first
possible and then
impossible, even Jesus Christ our Lord.”
St. Gregory Thaumaturgus (A.D. 262)
On the Holy Mother of God
“Holy and wise in all things was the
all-blessed Virgin; in all ways peerless
among all nations, and unrivalled
among women. Not as the first virgin Eva,
who being alone in the garden, was in
her weak mind led astray by the serpent;
and so took his advice and brought
death into the world; and because of that
hath been all the suffering of
saints. But in her alone, in this Holy Virgin Mary,
the Stem of Life hath shot
up for us. For she alone was spotless in soul and
body.”
St. Alexander of Alexandria (A.D.
324)
Epistle to Alexander, 12
“After this, we receive the doctrine
of the resurrection from the dead, of which
Jesus Christ our Lord became the first fruits; Who bore a Body, in truth,
not in semblance, derived from Mary the mother of God in the fullness
of time sojourning among the race, for the remission of sins: who was
crucified and died, yet for all this suffered no diminution of His Godhead.”
St. Cyril of Jerusalem (c. A.D. 350)
Catechetical Lectures, X:19
“Many, my beloved, are the true
testimonies concerning Christ. The Father bears
witness from heaven of His Son:
the Holy Ghost bears witness, descending
bodily in likeness of a dove: the
Archangel Gabriel bears witness, bringing good
tidings to Mary: the Virgin Mother
of God bears witness: the blessed place of the
manger bears witness.”
St. Gregory of Nyssa (A.D. 370)
On Virginity, 14
“Just
as, in the age of Mary the mother of God, he who had reigned from Adam to
her time found, when he came to her and dashed his forces against the fruit of
her virginity as against a rock, that he was shattered to pieces upon her, so in
every soul which passes through this life in the flesh under
the protection of
virginity, the strength of death is in a manner broken and annulled, for he does
not find the places upon which he may fix his sting.
St. Epiphanius of Salamis (A.D. 374)
The man well-anchored, 75
“He
reshaped man to perfection in Himself,
from Mary the Mother of God
through the Holy Spirit.”
St. Gregory of Nazianzus (A.D. 382)
To Cledonius, 101
“If anyone does not believe that Holy Mary is the Mother of God,
he is severed from the Godhead.”
the Virgin, that Mary the Mother of our Lord Jesus Christ ought not to be called
Theotocos, i.e., Mother of God, but Christotocos, i.e., only the Mother of Christ,
not of God. For no one, you say, brings forth what is anterior in time. And of this
utterly foolish argument whereby you think that the birth of God can be
understood by carnal minds, and fancy that the mystery of His Majesty can be
accounted for by human reasoning, we will, if God permits, say something later
on. In the meanwhile we will now prove by Divine testimonies that Christ is
God, and that Mary is the Mother of God.”
the flesh, for this reason we say of her that she is Theotokos, not as though the
nature of the Word had its beginning of being from the flesh, for he was in the
beginning, and the Word was God, and the Word was with God…but, as we said
before, because having personally united man’s nature to himself…”
the Holy Virgin is the Mother of God (Theotokos), inasmuch as in the flesh she
bore the Word of God made flesh [as it is written, ‘The Word was made flesh’: let
him be anathema.”
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Ave Maria
1 January 2026
