Mary, in the New Testament

Fr. Joachim Trytania

Mary was the name of the sister of Moses; it was the name of several women in the New Testament; and it was the name of the mother of Jesus, the wife of Joseph. St. Matthew speaks of Mary in connection with the birth of Jesus (Mt 1:18-25), the visit of the Magi (2:11) and the flight to Egypt (2:13-223).

St. Luke speaks of Mary in connection with the annunciation (Lk 1:26-38), the visitation (1:39-56), the birth of Jesus (2:1-19), His presentation in Jerusalem's Temple (2:22-39) and finding Him there (2:41-51). Luke also portrays Mary as a pious Jewish woman who was obedient to the customary Law (2:22, 27, 39). She appears in Matthew (13:55) and Mark (6:3) as one well known to the people of Nazareth. In Matthew (12:46-50), Mark (3:31-35), and Luke (8:19-21), Mary and the kinsmen of Jesus come to visit Him during His public ministry. In his gospel, John speaks of her in connection with the wedding at Cana (2:1-11), her return to Capernaum (2:12), her presence near the cross and the commission to the care of John (19:25-27).

Mary was also present with the Eleven in the upper room in Jerusalem as they awaited the descent of the Holy Spirit (Acts 1:14). The New Testament and any other reliable source remain silent about the course of her life and death. The relatively minor role which Mary plays in the Gospels reflects the generally minor role of women in the Jewish life of the biblical period. The tradition of the Church has unanimously affirmed the virginal conception of Jesus in the literal sense. When the angel announced to her that she would conceive the Son of the Most High (Luke 1:31-32), the messenger implied that she was to become a mother immediately. Because Mary was unable to understand how she could conceive a son even before she had consummated her marriage to Joseph (Luke 1:34), the angel explained that the conception would come through the power of the Holy Spirit.

In the Gospels there are references to brothers of Jesus (Mk 3:31-32; Jn 7:3) which may suggest that Mary had other children besides Jesus. It is a common practice among Jews, Arabs and African tribes to refer to close relations and relations by marriage as brothers and sisters. It would explain why Jesus dying on the cross entrusted His mother to the care of a disciple, and why the ancient world thought of Mary as "ever virgin." The gospel of Luke (1:26-38) suggests that God sought and obtained Mary's consent to the conception of Jesus, but Mary had to grow in understanding of her Son's mission in life. Jesus also maintained a certain detachment from her (Mt 12:46-50) perhaps to teach that a human connection with Him was no substitute for faith in Him.

The New Testament praises Mary's faith (Luke 1:45). The angel addresses her as "full of grace" before God (Luke 1:28). In her Magnificat (Luke 1:46-55) Mary presents herself totally at the service of God and His people, and she is united with her Son as He suffers on the cross. Mary foretells that all ages to come will call her blessed. The New Testament does not explicitly mention the two terms from Mary's life: her immaculate conception and her assumption.