No, we don't pray to Mary

Today is the Solemnity of the Annunciation, the historic observance of the coming of Gabriel to Mary to announce her pregnancy. It is observed exactly nine months to the day prior to Christmas.

It is somewhat shameful to admit this, but I grew up in a tradition that placed little value on Mary other than the fact that she birthed Jesus (and, of course, her virginity inspired many lessons about how true love waits). In fact, throughout my protestant upbringing, our religious leaders often led us to believe that Catholics “prayed to Mary” just like they did to Jesus. And we were told how utterly wrong this was. The word “idolatry” was even thrown around for effect.

In the intervening years, I have come to hold a much greater appreciation for the person of Mary than my childhood pastors would prefer. Actually, the more I think of it, my burgeoning understanding of Mary helped inform my growing feminism. How could the very mother of Christ (one of few women actually named in the Bible) be so relegated to the sidelines of our understanding of the person of Christ?

Additionally, when I freed Mary from the sidelines, I became aware that she also stood as a beacon in my journey toward claiming a theology of liberation. The beauty of this is found in her decision to accept the message Gabriel brings. In her faithfulness, she transforms into all those who are in need of liberation from the oppression in our world, as explained by Rosemary Radford Ruether:

“Mary is exalted because, through her, God will work this revolution in history. Or, to be more accurate, she herself is both subject and object of this liberating action. She makes it possible through her act of faith, but the liberating action of God in history liberates her. She herself embodies and personified the oppressed and subjugated people who are being liberated and exalted through God’s redemptive power. She is the humiliated ones who have been lifted up, the hungry ones who have been filled with good things.”[i]

In January, I had the opportunity to visit an art exhibit at the National Museum of Women in the Arts entitled Picturing Mary: Woman, Mother, Idea which included imagery of the Mother in different medium. It was exceptional to see how Mary was portrayed during the Renaissance and Baroque eras. I came away from the exhibit feeling more fully connected to the person of Mary.

Much like with Christ, I have an image in my mind and heart of who Mary was and is to me. I see her, scared and alone in a small stone room. She is neither white nor swathed in pure white and blue. Her skin is not smooth as porcelain, nor is she timid. She is young but strong, and she lifts her eyes to meet the angel’s gaze with outward bravery she doesn’t quite feel inside. And her humanity draws me even more to her mystery. So, no, we don’t pray to Mary, but I cannot (and will not) deny her divinity and what she means to my theology.

The Angel Gabriel from Heaven Came

By: Basque carol, para. Sabine Baring-Gould, 1834-1924

The angel Gabriel from heaven came,

With wings as drifted snow, with eyes as flame:

"All hail to thee, O lowly maiden Mary,

Most highly favored lady." Gloria!

"For know a blessed mother thou shalt be,

All generations laud and honor thee;

Thy son shall be Emmanuel, by seers foretold,

Most highly favored lady." Gloria!

Then gentle Mary meekly bowed her head;

"To me be as it pleaseth God," she said.

"My soul shall laud and magnify God’s holy name."

Most highly favored lady." Gloria!

Of her, Emmanuel, the Christ, was born

In Bethlehem all on a Christmas morn,

And Christian folk through-out the world will ever say:

"Most highly favored lady." Gloria!

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[i] Rosemary Radford Ruether, Sexism and God-Talk: Toward a Feminist Theology (Boston: Beacon Press, 1993), 155.