THE BLESSED SACRAMENT AND THE BLESSED VIRGIN MARY
INTRODUCTION
The Blessed Sacrament of the Altar, the Holy Eucharist is
the “source and summit of the Christian life.” 1
is “the sum and summary of our faith”. 2
Furthermore, it
The Eucharist is most
properly “[the] true Body and Blood of Jesus Christ, who is
really and substantially present under the appearances of bread
and wine, in order to offer himself in the sacrifice of the Mass
and to be received as spiritual food in Holy Communion.”3
As
the
Eucharistic
‘true
species
Body
of
and
bread
Blood’
and
of
wine
Jesus
are
Christ,
“Christ
the
himself,
living and glorious, is present in a true, real, and substantial
manner: his Body and his Blood, with his soul and his divinity”.4
As John Paul II wrote in Ecclesia de Eucharistia, “Mary can
guide us toward this most holy sacrament [of the Eucharist],
because she herself has a profound relationship with it.” 5
The
purpose of this paper is to put explore the relationship between
the
1
2
3
4
5
Blessed
Sacrament
and
the
Blessed
Virgin
Mary
Lumen Gentium 11.
Catechism of the Catholic Church 1327.
John A. Hardon, SJ, Modern Catholic Dictionary, 194.
CCC 1413, (quoting the Council of Trent: DS 1640; 1651).
Pope John Paul II, Ecclesia de Eucharistia, 53.
1
–
most
especially in connection with her roles as Mother, Co-redemptrix,
and Mediatrix of All Graces.
MARY’S MOTHERHOOD AND THE EUCHARIST
Mary’s
primary
and
foundational
role
in
the
area
of
motherhood is that of Mother of God, or in the Greek, Theotokos.
“This doctrine proclaims that the Virgin Mary is the true Mother
of Jesus Christ who is God the Son made man.” 6
This is seen in
Luke’s Gospel when Mary is addressed by the Angel who says, “you
will conceive in your womb and bear a son,” 7 and later on adds,
“the child to be born will be called holy, the Son of God.”8
The validity of this title can then be seen logically in
“the following simple theological syllogism: Mary is the Mother
of Jesus; Jesus is God; therefore, Mary is the Mother of God.”9
This doctrine is further elucidated in the Apostle’s Creed
which states, ‘Jesus Christ, [God’s] only Son, our Lord, who was
conceived by the Holy Spirit, born of the Virgin Mary.’
The
title of Mother of God was “canonized by the Council of Ephesus
(A.D.
431)
in
defense
of
Mary’s
divine
maternity
against
Mark Miravalle, STD, Introduction to Mary: The heart of Marian
doctrine and devotion, 34.
7 Luke 1:31, NAB (New American Bible).
8 Luke 1:35, NAB (New American Bible).
9 Miravalle, Introduction to Mary, 34.
6
2
Nestorius, who claimed she was only the mother of the man Christ
(Christotokos).”10
In drawing a connection between the Blessed Virgin Mary and
the Eucharist the first stop is with Mary’s role as Mother of
God.
Through her ‘fiat’ at the Annunciation, Mary “offered her
virginal womb for the Incarnation of God’s Word.
The Eucharist,
while commemorating the passion and resurrection, is also in
continuity
with
the
incarnation.
At
the
Annunciation
Mary
conceived the Son of God in the physical reality of his body and
blood”. 11
It can be said, then that “Jesus’ Body and Blood [is]
taken from the body and blood of the Blessed Virgin.” 12
That is,
“it is the very same body born of Mary which is glorified and
present in the Sacrament of the Eucharist.” 13
In other words,
“in Jesus is always the Immaculate flesh and the Virginal blood
of His Most Holy Mother”.14
This is attested to by the saints as well.
Saint Thomas
Aquinas states that “[taken] from the ‘intact Virgin’ ... the
Hardon, 538.
Ecclesia de Eucharistia, 55.
12 Fr. Stefano M. Manelli, FI, STD, “The Madonna and the Holy
Eucharist: According to examples of the Saints” in Christ to the
World, Vol. 35, May 1990, 117.
13 Juan Esquerda Bifet, “Mary’s Presence in the Eucharistic
Celebration” in Christ to the World, Vol. 49, No. 1, Jan-Feb
2004, 69.
14 Manelli, “The Madonna and the Holy Eucharist”, 117.
10
11
3
Flesh of Jesus is the maternal flesh of Mary, the Blood of Jesus
is
the
maternal
blood
of
Mary.
Therefore
possible to separate Jesus from Mary.” 15
it
will
never
Saint Augustine states
that “Jesus took His Flesh from the flesh of Mary.” 16
further,
he
says
“that
in
the
be
Eucharist
‘Mary
Going
extends
and
perpetuates Her Divine Maternity’.”17
In
addition
to
being
the
Mother
of
rightly called the Mother of the Church.
God,
Mary
is
also
At the Mass for the
closing of the third session of the Second Vatican Council, Pope
Paul VI said, “For the glory of the Blessed Virgin and our own
consolation, we proclaim the Most Blessed Virgin Mary Mother of
the Church, of the whole people of God”.18
Pope John Paul II has
also used this title repeatedly in his writings.
Historically, the title ‘Mother of the Church’ has been
used
since
the
12th
century,
when
it
“was
first
used
by
Berengaud, bishop of Treves (d. 1125) in his writings. Later
authors such as St. Antoninus, Archbishop of Florence (d.1458)
Manelli, “The Madonna and the Holy Eucharist”, 117.
Manelli, “The Madonna and the Holy Eucharist”, 117.
17 Manelli, “The Madonna and the Holy Eucharist”, 117.
18 Fr. Matthew R. Mauriello, “Mary, Mother of the Church” in
Fairfield County Catholic, January 1996.
[http://www.udayton.edu/mary/meditations/Mchrch.html]
15
16
4
and St. Lawrence Justiniani (d.1455) also invited the church to
venerate Mary as her Mother.”19
Near the end of the Gospel of John, from the cross Jesus
entrusts “his Mother to St. John, who as the ‘beloved disciple’
had such a prominent place at the bosom of Jesus at the Last
Supper,
and
St.
John
to
his
Mother
(John
19:26-27).
Holy
tradition recounts how Mary and St. John eventually settled at
Ephesus, the place where Mary kept so much in her heart until
her assumption (cf. Luke 2:33-35 and 2:51).” 20
In this, Mary
becomes the mother to not only Saint John the Evangelist, but to
all followers of Jesus, and hence Mother of the Church.
As Mother of the Church, Mary again has a role linked to
the Eucharist.
From the beginnings of Christianity, Mary in the
Eucharistic celebration, is the ‘memory’ of a
Church, who like Mary yearns to ponder the Word
of God in her heart (cf. Lk. 2:19-51), to unite
herself as bride to Christ the Redeemer (Jn.
19:25-27).
The Church assembling makes her mind
and heart one with those in the Cenacle, ‘with
Mary the Mother of Jesus’ (Acts 1:14). Today as
in the first community, Mary is present in the
celebration of the ‘breaking of the bread’ (Acts
2:42).21
Mauriello, “Mary, Mother of the Church”.
Fr. Michael F. Hull, “Eucharist and Marian Devotion” in ZENIT:
The world seen from Rome, November 11, 2005.
[http://www.zenit.org/english/visualizza.phtml?sid=80286]
21 Bifet, “Mary’s Presence in the Eucharistic Celebration”, 68.
19
20
5
These two maternal roles as Mother of the Church and Mother of
God
connect
in
that
Mary
“sees
the
living
Christian participating in the Eucharist.” 22
Jesus
in
every
In addition just as
Mary “nourished the Child of her womb, so she nourishes those
who are being born of her spiritually by providing them with the
fruit of her womb.
It is, of course, a subordinate role.” 23
In
addition, Mary is “a symbol of the communicant, for she bore the
God-Man in her bosom.
She is a perpetual invitation to Holy
Communion,
as
for
she
is
attached
to
her
son
in
Eucharist as she is in all other phases of His life.” 24
the
Holy
Because
of this, “there is a profound analogy between the Fiat which
Mary
said
in
reply
to
the
angel,
and
the
Amen
which
every
believer says when receiving the body of the Lord.” 25 Thus, as
Mother
of
the
Church
Our
Lady
sees
us
as
her
children
and
desires to see us nourished with the Bread of Life.
There is a third title related to Our Lady’s maternity –
that one being the Immaculate Conception.
The meaning behind
this title is that “from the first instant of her existence the
Mother of God never experienced the stain of Original Sin, and
Bifet, “Mary’s Presence in the Eucharistic Celebration”, 69.
Fr. James T. O’Connor, “Mary and the Eucharist” in Marian
Studies, Vol. 34, 1983, 62.
24 Fr. E. Paul Benoit, “Our Lady of the Blessed Sacrament: A
Patristic interpretation” in Emmanuel, Vol. 95, March 1989, 84.
25 Ecclesia de Eucharistia, 55.
22
23
6
that
from
acknowledged
the
earliest
that
our
days
most
of
Holy
the
Church
Mother
was
the
the
faithful
purest
of
creatures, purer than the angels, entirely free from the least
stain of sin.”26
The reality of the Immaculate Conception is prophesied in
Genesis, where God tells the serpent, “I will put enmity between
you and the woman, and between your offspring and hers; He will
strike at your head, while you strike at his heel.” 27
enmity
does
not
merely
signify
a
dislike,
but
The word
rather
an
“absolute and complete opposition ... [this is] because there is
absolute and complete opposition between Jesus and all evil.” 28
Similarly, Mary must also be completely opposed to all sin and
evil, otherwise she would be “in at least partial participation
with Satan and sin, thereby destroying the complete God-given
opposition as revealed in Genesis 3.”29
Mary is also referred to as free from sin by many saints.
Saint Ambrose of Milan lived in the 4th century, “refers to Mary
as ‘free from all stain of sin.’” 30
This and other patristic
Fr. H. M. Manteau-Bonamy, OP, Immaculate Conception and the
Holy Spirit: The Marian teachings of St. Maximilian Kolbe, 176.
27 Genesis 3:15, NAB (New American Bible).
28 Miravalle, Introduction to Mary, 38.
29 Miravalle, Introduction to Mary, 38.
30 Miravalle, Introduction to Mary, 40.
26
7
references
to
the
Immaculate
Conception
indicate
the
“fundamental understanding of the doctrine [of the Immaculate
Conception is] present in the Church’s Tradition.”31
In 1854, Pope Pius IX defined the dogma of the Immaculate
Conception.
“This
definition
testifies
that
the
Immaculate
Conception was a unique privilege given by the all-powerful God
to Mary alone.
This free gift from God prepared Mary to be the
stainless Mother of God-made-man.
to
give
own”. 32
Jesus
an
immaculate
And it fittingly allowed Mary
human
nature,
identical
to
her
This provides a rudimentary background into the theology
behind the Immaculate Conception of the Blessed Virgin Mary, as
well
as
demonstrating
that
this
doctrine
is
rooted
in
the
Tradition of the Church.
In her role as the Immaculate Conception, Mary was created
to be the perfect tabernacle for Our Lord.
“And from Mary
therefore, Jesus comes to be given to us day by day; and in
Jesus is always the Immaculate flesh and Virginal blood of His
Most Holy Mother, which penetrates our hearts and inebriates our
souls.” 33
Virgin,
31
32
33
As Jesus took his humanity solely from the Blessed
“Mary’s
purity,
Her
virginity,
Her
tender
Miravalle, Introduction to Mary, 41.
Miravalle, Introduction to Mary, 42.
Manelli, “The Madonna and the Holy Eucharist”, 118.
8
ways,
Her
sweet
manner,
Her
love,
and
even
the
very
features
heavenly face – all these we find in Jesus”. 34
of
Her
So not only in
virtue of her Divine motherhood is Our Lady connected to the
Blessed Sacrament, but also as mother of the Church. In addition,
through
the
Divine
preparation
for
her
maternity
she
also
participates in a unique way in the Eucharist.
MARY’S ROLE AS CO-REDEMPTRIX AND THE EUCHARIST
The title of Co-redemptrix when applied to Mary requires a
certain metaphysical understanding. The question to be asked is:
Does one believe that there can be a subordinate cause to a
primary cause of an event?
Take as an analogy the writing,
mailing, and delivery of a letter. You write the letter, put a
stamp on it, drop it in a mailbox, and your friend receives it
in his mailbox.
You, as author of the letter are responsible
for its content; yet did you manufacture the paper or the ink?
How did the letter go from your mailbox to his mailbox?
all analogies fall short, hopefully this
purpose.
one has
While
served its
Our Lady’s role as Co-redemptrix is as a subordinate
cause – not equal to or in competition with the role of the
Redeemer, Jesus Christ.
“means
34
that
Mary
That is, the title of Co-redemptrix
uniquely
participated
in
the
Redemption
Manelli, “The Madonna and the Holy Eucharist”, 118.
9
of
humanity with her Son Jesus Christ, although in a completely
subordinate and dependent manner to that of her Son.”35
Further breaking this down, there are two ways that Our
Lady uniquely participated in the Redemption.
In the first
place, Mary participated “by accepting the invitation of the
angel
to
Savior.”
rights
become
Mother
Secondly,
36
of
the
her
Son
on
on
of
God
Calvary
the
and
“Mary
cross
to
giving
flesh
offered
the
the
Father
in
to
the
maternal
perfect
obedience to God’s will, and in atonement for the sins of the
world.” 37
that
of
Her role was not only unique, but also “far beyond
any
other
creature.”
“participation
in
the
completely
in
every
and
To
38
redemption
way
of
secondary
sacrifice of Jesus the Savior.” 39
clarify,
the
and
human
Our
Lady’s
family
dependent
to
was
the
It would be incorrect to see
Mary’s role as competing with Jesus’ role, or as equal to His
role.
Magisterial sources from the last century articulate Mary’s
unique role in several places.
35
36
37
38
39
Miravalle,
Miravalle,
Miravalle,
Miravalle,
Miravalle,
Introduction
Introduction
Introduction
Introduction
Introduction
to
to
to
to
to
Pope Benedict XV wrote in 1918
Mary,
Mary,
Mary,
Mary,
Mary,
10
68.
69.
69.
69.
70.
that Mary “together with Christ redeemed the human race”. 40
Pope
Pius XI “referred to Mary as the Co-redemptrix no less than six
times in various papal documents.”
41
In the Second Vatican
Council, Mary’s role is stated as follows.
[The] Blessed Virgin advanced in her pilgrimage
of faith, and faithfully persevered in her union
with her Son unto the cross, where she stood, in
keeping with the divine plan, enduring with her
only begotten Son the intensity of his suffering,
associated herself with his sacrifice in her
mother’s heart, and lovingly consented to the
immolation of this victim which was born of her.42
Mary’s role as Co-redemptrix also unites her in a special
way to the Eucharist.
also
a
sacrifice
...
The Eucharist is “the sacrament that is
because
it
literally
reproduces,
presents, the Calvary sacrifice in the ... Mass.” 43
re-
Extending
this to Christ’s Eucharistic presence, Mary “as mother of the
Eucharistic Jesus ... remains just as closely united with his
sacramental sacrifice as with its prototype on Golgotha.” 44
Pope
John Paul II addressing the crowd after the Angelus in 1983
further elaborated that “At the root of the Eucharist is the
virginal and maternal life of Mary,” 45 because “[every] Mass puts
Pope Benedict XV, Inter Sodalicia, quoted in Miravalle,
Introduction to Mary, 70.
41 Miravalle, Introduction to Mary, 70.
42 Lumen Gentium, 58.
43 Fr. Richard Foley, SJ, Mary and the Eucharist, 24.
44 Foley, 24.
45 Pope John Paul II, Angelus Address, 5 June 1983, quoted in
Foley, 30.
40
11
us
into
intimate
communion
with
[Mary],
the
mother,
whose
sacrifice ‘becomes present’ just as the sacrifice of her Son
‘becomes present’ at the words of consecration.” 46
Mass,
Christ
“in
and
with
Himself,
offers
the
So in the
sacrifice
of
praise of His entire Body, so in Him and with Him, Mary offers
and is offered in each Eucharistic celebration in that utterly
unique way which reflects her role in the Redemption her Son
achieved for her and for all of us.”47
The
question
might
arise
regarding
Our
Blessed
Mother’s
role in the offering of her Son – ‘Is her role a priestly role?’
The answer to this is ‘not in a ministerial way.’
In regards to
Mary, her
offering
totally
transcends
that
of
the
ministerial priesthood. Indeed the ministerial
priesthood exists to make this transcendent
offering sacramentally present. Therefore, it is
quite useless to attempt to describe Mary’s role
in
the
Eucharist
in
terms
of
ministerial
priesthood.
The ministerial priest, acting in
persona Christi, operates in the order of the
sacramental
effectuation
of
the
Eucharistic
mystery; Mary operates on the level of the
realities which are made sacramentally present in
the earthly Eucharistic celebration.48
Our Lady as Co-redemptrix seeks only to do the Holy Will of
God.
46
47
48
Moreover, Mary does not seek to become an alter Christus
John Paul II, Angelus Address, 5 June 1993.
O’Connor, 59.
O’Connor, 59.
12
through ministerial priesthood, rather “Mary’s priesthood [is]
identical at all points with the so-called priesthood of the
faithful.” 49
Yet, in her role as Co-redemptrix, “Mary exercised
the priesthood of the faithful ... [but] in a pre-eminent and
universal way.”50
MEDIATRIX OF ALL GRACES
The Second Vatican Council states that Mary “is a mother to
us in the order of grace.” 51
Furthermore, “[this] motherhood in
the order of grace flows from her divine motherhood.” 52
On top
of this, “Mary’s role as dispenser or mediatrix of the graces of
the
Redemption
redemptrix.” 53
follows
appropriately
from
her
role
as
Co-
Therefore, Our Lady’s role as Mediatrix of All
Graces allows her to “fulfill her role as Spiritual Mother,
since she spiritually nourishes the faithful of Christ’s body in
the order of grace.”54
Our Lady “mediates all the graces of Jesus to the human
family
in
two
regards.
First,
Mary
mediated
all
graces
to
humanity by giving birth to Jesus and by bringing the source and
49
50
51
52
53
54
Foley, 27.
Foley, 27.
Lumen Gentium, 61.
John Paul II, Redemptoris Mater, 22.
Miravalle, Introduction to Mary, 72.
Miravalle, Introduction to Mary, 73.
13
author of all graces to the world [cf. Lk 2:6-7] (theologically
called ‘remote mediation’).
Secondly, Mary mediates all graces
by
merited
distributing
the
graces
on
Calvary
to
the
human
family by her willed intercession [cf. Jn 19:26] (theologically
called ‘proximate’ or ‘immediate’ mediation).” 55
Thus all graces
come from God through Mary, solely based on His divine plan.
“To receive all graces through Mary is simply to continue the
perfect plan of God which began with His gift of the source of
all graces, Jesus Christ, who came to us through Mary.”56
In the last two centuries, popes have spoken frequently on
this role of Our Lady.
‘Dispensatrix
declaration
[Mary]
are
salvation.” 58
of
the
of
on
all
the
Pope Pius VII “referred to Mary as the
graces.’”
Immaculate
obtained
every
Pope
57
Pius
Conception
hope,
said
every
IX,
“that
grace,
in
his
through
and
all
Pope Leo XIII “boldly professed ... [that] nothing
immense
treasure
of
every
grace
which
accumulated, comes to us except through Mary.” 59
the
Lord
has
And from there
to the present, every pope has spoken on the unique role of Our
Lady as Mediatrix of All Graces.
55
56
57
58
59
Miravalle,
Miravalle,
Miravalle,
Miravalle,
Miravalle,
Introduction
Introduction
Introduction
Introduction
Introduction
to
to
to
to
to
Mary,
Mary,
Mary,
Mary,
Mary,
14
73.
73.
75.
75.
75.
In
seeking
to
connect
Mary’s
role
of
Mediatrix
to
the
Eucharist, it would be best to reflect that “[while] all graces
originate from the God of grace truly present in the Blessed
Sacrament, by his ordinance their channel to us is the Mother of
Divine Grace.” 60
This can perhaps be more clearly understood by
a vision of Saint Ignatius of Loyola. “St. Ignatius was given a
mystical awareness during Mass that Mary was the ‘portal’ of the
divine gifts flooding his soul.”
61
In addition to being the
channel or portal of graces, Our Lady also intercedes for her
children.
In Eucharistic adoration one unites “in faith and
love with the Source of grace himself ... [and] His mother coadores with us, interceding at the same time for us to come ever
closer to the God hidden in the Host.”62
SUMMARY AND REFLECTION
Mary’s relationship to her Son in the Eucharist also offers
a rich source of material suitable for private reflection and
personal devotion.
While perhaps not the deepest of theologies,
they provide opportunities to draw closer to both Our Lady and
Our Lord in the Blessed Sacrament.
After all, “[big] things are
not required; for the greatest thing is simply the practice of
pleasing our dear Mother in all the little things of every day.
60
61
62
Foley, 104.
Foley, 104.
Foley, 104.
15
This should be the ordinary fabric of our devotional life, woven
together thread by thread, action by action, performed lovingly
and out of affection for the Madonna.”63
Our
Lady’s
three
roles
as
Mother,
Co-redemptrix,
and
Mediatrix could be said to reflect a deeply Eucharistic life.
The four aspects of a Eucharistic life based on a Eucharistic
paradigm are, “taking, blessing, breaking, and sharing.” 64
It
could be said that Mary taken in being chosen for her unique
role
in
the
Immaculate
Conception,
blessed
in
her
virginal
maternity, broken in her union with Jesus’ suffering, and shared
in her universal motherhood – that is, her role as Mother of the
Church.
In sacred hymnody, the relationship of the Blessed Mother
to the Eucharist is also apparent.
The 14th century Eucharistic
hymn Ave Verum echoes the strain, “Hail, true body born of the
Virgin Mary ... Jesus, Son of Mary.” 65
The text of this hymn
“can serve to indicate two other aspects of Mary’s relationship
to
the
Eucharist.
Fr. Stefano M.
without Devotion
Oct 1997, 373.
64 Steve Mueller,
1999, 213.
65 Bifet, “Mary’s
63
She
is,
in
the
first
place,
the
great
Manelli, FI, STD, “No Devotion to Christ
to Mary” in Christ to the World, Vol 42, Sep“Mary as Eucharist” in Emmanuel, Vol. 105, May
Presence in the Eucharistic Celebration”, 69.
16
defender of Eucharistic truth. ...
hat has risen from the tomb
and what is in truth now our food is the verum corpus natum de
Maria Virgine, the very Body born of Mary. ... In the second
place, as the Ave Verum helps to recall ... Mary is the model of
devotion for all who are called, imitating her, to receive the
enfleshed Word.”66
Another way to reflect on the closeness of Our Lady and the
Blessed Sacrament is in the thanksgiving after receiving the
Eucharist.
“Right after Holy Communion we carry Jesus within
our souls and bodies, just as the Blessed Virgin Mary did when
She had received the message of the angel ... It can be helpful
in
achieving
Rosary.” 67
this,
to
recite
the
Joyful
Mysteries
of
the
In this way, one can reflect on Mary’s ‘fiat,’ her
bringing graces through Christ to her relative Elizabeth, and
her bringing Jesus into the world at his Nativity.
Finally, these three roles of Our Lady – those of Mother,
Co-redemptrix, and Mediatrix were tied together quite nicely by
the Second Vatican Council.
This maternity of Mary in the order of grace
began with the consent which she gave in faith at
the Annunciation and which she sustained without
wavering beneath the cross.
This maternity will
66
67
O’Connor, 54-55.
Manelli, “The Madonna and the Holy Eucharist”, 117.
17
last without interruption until
fulfillment of all the elect.
For,
heaven, she did not lay aside this
but
by
her
manifold
acts
of
continues to win for us gifts
salvation.68
the eternal
taken up to
saving role,
intercession
of eternal
So in summary it can be said that “Mary always guides us
towards the Eucharist, as the privileged central sacrament of
the entire ecclesial mystery.” 69
That is, a “Marian spirituality
becomes a living remembrance of the Eucharistic presence.” 70
It
is also helpful to remember the answer given by St. Bernadette
Soubirous when asked “‘What would please you more, to receive
Holy Communion or to see the Madonna?’ The little Saint thought
for a minute and then answered, ‘The two cannot be separated.
Jesus and Mary always go together.’”71
Lumen Gentium, 62.
Bifet, “Mary’s Presence in the Eucharistic Celebration”, 70.
70 Bifet, “Marian Spirituality and the Eucharistic Presence of
Christ” in Christ to the World, Vol. 49, May-Jun 2004, 267.
71 Manelli, “The Madonna and the Holy Eucharist”, 119.
68
69
18
BIBLIOGRAPHY
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