INTRODUCTION:

In the Post Synodal Apostolic Exhortation Verbum Domini, Pope Benedict XVI stressed the link between the study on the Blessed Virgin Mary with the Word of God. The same goes for grounding the different devotions to the Mother of God from the Sacred Scriptures as laid down in Pope Paul VI's Apostolic Exhortation Marialis Cultus. The correct ordering of devotion to the Mother of God should have a Biblical Imprint as one of the guidelines laid down because the Sacred Scriptures is the primary source of knowledge and reference on the Blessed Mother of God.

The Blessed Virgin Mary is invoked under different titles mentioned in Lumen Gentium: "Advocate, Auxiliatrix, Adjutrix, and Mediatrix."¹ Among the titles invoked on Mary is as Help of Christians. Her children are impelled to confidently share their hopes, sorrows, and joys, commending themselves to her, a loving mother who is ready to listen and respond to their heart's content. Through her role as Mother of God and of All that she guides every faithful to her Son, Jesus, to have an intimate encounter with Him, the Word made Flesh that was made possible through her cooperation.

In this paper, the writer seeks to address how Mary is the Help of Christians in the Sacred Scriptures? In presenting the said theme, the following parts are discussed: first, History of Mary's title as Help of Christians by tracing into its origin; second, Mary in the Bible by discussing the importance of the Sacred Scriptures in understanding the Mother of God; and third, Mary, Help of Christians in the Bible by looking into the different text especially on John's account of the Wedding at Cana in relating to the said Marian title. This paper hopes to lead the faithful to a fruitful spiritual life and an advancement on the Theological and Biblical studies.

Short History of Mary's Title as Help of Christians:

In the first century of Christianity, two titles of Mary in Greek are known which is θεοτοκος (Theotokos), which refers to Mary as the Mother of God, and βοηθεια (Boetheia), which refers to Mary as Helper. The first Father of the Church that refers to Mary as Helper is St. John Chrysostom, who used the title in a homily in 345 by stating that "You, Mary, are the most powerful help of God."²

On many occasions, Mary's intercession was felt by all those people who invoked for her help. During the Battle of Lepanto (now Nafpaktos, a town in Greece) on October 7, 1571, a great sea battle occurred between the Moslem Turks' giant Spanish armada over the tiny fleet of Christians that was headed by John of Austria. Given the situation, Pope Pius V organized a Rosary crusade and public procession of the Blessed Sacrament to ask for Our Lady's help. Miraculously, the Christians had won, and as a thanksgiving, Pope Pius V instituted the feast of Our Lady of Victory, which is later to be known as Our Lady of the Holy Rosary, on October 7 and added the invocation Auxilium Christianorum, Ora Pro Nobis (Help of Christians, Pray for us) in the Litany of Loreto.

On September 12, 1683, Vienna was delivered from the Turks' invasion as the Prince-Bishop Archduke Leopold of Austria, and the people took refuge to Our Lady for her intercession. The people were rallying crying out "Maria, Hilf" (Mary, Help!), and they were not left unaided by her.

When Napoleon and his men entered the Vatican in 1809, they have arrested Pope Pius VII and sent him to prison for five years. During his imprisonment, he made a vow to God that he would institute a special feast in honor of the Blessed Virgin Mary once he was released. His release took place on May 24, 1814. The following year 1815, he instituted the feast of Mary, Help of Christians, to be celebrated every 24^th of May as a thanksgiving to our Lady.

One of the saints known to be Mary's great propagator under the title, Help of Christians, is St. John Bosco. He built a Basilica in Turin, Italy, under the said title of Mary, which is the center of devotion to Mary Help of Christians around the world.

Mary in the Bible:

The Sacred Scriptures of the Old and New Testament is about the story of Christ. The promised that was made of sending forth the Messiah in the Old Testament and its fulfillment in the New Testament. Along with this premise is the inseparable relation between the Mother and the Son, which is evident in the history of salvation.

Tracing in the Old Testament, which is oriented towards preparing the coming of the Messiah, three writings prophetically foreshadowed Mary. First, Genesis 3:15³, which is the Protoevangelium - The first good news that a promise of victory over the serpent which was given to our first parents after their fall into sin. Second, Isaiah 7:14⁴, which is about a Virgin that shall conceive and bear a son, whose name will be called Emmanuel. And Third, Micah 5:2-3⁵ is about the Savior's birth, born of a woman from Bethlehem who will rule Israel.

Relating the foretold prophecies in the New Testament, which is the basic reference in knowing and understanding Mary's role in Salvation History. The first textual reference to Mary is Paul's letter to the Galatians 5:4-5⁶, written around the year 55 A.D.

Mary appears in all four Gospels. In Mark’s Gospel, she appeared during the public ministry of Jesus (3:31-35), and her name was mentioned (6:1-6) as His mother. On the other hand, in Matthew’s Gospel, the references to her were at the infancy narrative (Chapter 1 and 2) and in the passages (12:46-50 and 13:53-58), synoptic with the Gospel of Mark. The Gospel of Luke, also known as Mary’s Gospel due to the richness of references on her. The first two chapters of the Gospel tell the infancy narratives seen in Mary's lens: The Annunciation, Visitation, Birth at Bethlehem, Presentation and Finding of Jesus in the Temple, and the other four passages are related to the public ministry of Jesus. On the Acts of the Apostles, through which Luke is also the author, Mary was mentioned only once during prayer with the apostles (Acts 1:14). In John's Gospel, two important scenes where Mary was present in the: During the Wedding Feast at Cana (John 2:1-11) and at the Foot of the Cross (John 19:25-27). In the book of Revelation, there is no specific mention of Mary's name but a portrait of a woman who gives birth to a child (Revelation 12:2).

The passage account in relation to Mary would always be associated with Jesus. From the time of promise to the fullness of time, and even to the start of the Christian community, her presence is and would always be visible, for she is the Mother and Model of Faith that every follower of Christ should imitate.

Mary's Title as Help of Christians in the Bible:

The title of Mary as Help of Christians can be traced in the Sacred Scriptures as the Apostolic Exhortation Marialis Cultus would mention that every devotion to the Mother of God should have a Biblical Imprint. Christians would call Mary as Helper because they recognize that “her motherly love which sees her children’s needs and is ready to come to their aid, especially when their eternal salvation is at stake.”⁷

The Annunciation event is the start of Mary’s journey as the Help of Christians. As the Catechism of the Catholic Church 484 describes that it “inaugurates ‘the fullness of time,’ the time of the fulfillment of God's promises and preparations. Mary was invited to conceive him in whom the ‘whole fullness of deity’ would dwell ‘bodily.’”⁸ This was made possible through the overshadowing of the Holy Spirit. The message conveyed to Mary was made possible through her consent, which was expressed through her words, “Behold, I am the handmaid of the Lord. May it be done to me according to your word.”⁹ In Latin, it is also known as “Fiat.” Ignace de la Potterie explains that Mary's “fiat” is a “joyous desire to collaborate with what God foresees for her. It is the joy of total abandonment to the good will of God.”¹⁰ It is anticipation to her role aside from being the Mother of God to become the Mother of All. Through her assent of faith, the work of salvation has been unfolded. She helped the messianic people by her cooperation fulfill God’s promise of sending forth the Messiah, which took place through the mystery of Incarnation, where God became man. St. Irenaeus would further say that "being obedient she became the cause of salvation for herself and for the whole human race."¹¹

Mary made some significant appearances during the Public Ministry of Jesus. When Jesus performed his first miracle during the Wedding Feast at Cana, which is accounted in the Gospel of John, it was made possible through the intercession of her mother, Mary. She was attentive to the needs of the people; that is why she was “moved with pity”¹² because “weddings in the Holy Land were celebrated for a whole week; the entire town took part, and consequently much wine was consumed. Now the bride and groom find themselves in trouble”¹³ she told her Son that “they have no wine”¹⁴ Pope John Paul II mentioned that the symbolic value of Mary’s word is that “this coming to the aid of human needs means, at the same time, bringing those needs within the radius of Christ's messianic mission and salvific power. Thus, there is a mediation: Mary places herself between her Son and mankind in the reality of their wants, needs, and sufferings. She puts herself "in the middle," that is to say, she acts as a mediatrix, not as an outsider, but in her position as mother. She knows that as such, she can point out to her Son the needs of mankind, and in fact, she "has the right" to do so. Her mediation is thus in the nature of intercession: Mary "intercedes" for mankind. And that is not all. As a mother, she also wishes the messianic power of her Son to be manifested, that salvific power of his which is meant to help man in his misfortunes, to free him from the evil which in various forms and degrees weighs heavily upon his life.”¹⁵

St. John Chrysostom said that Mary's words to Jesus are “the words are not used in this place only, but in others also.”¹⁶ Jesus’ assent to his mother’s request is “shows the Lord's superabundance in responding to human expectations, manifesting also what a mother’s love can do.”¹⁷ In one of the reflections of Pope John Paul II, he said that “with the expression: "O woman, what have you to do with me?", Jesus intends to put Mary's cooperation on the level of salvation which, by involving her faith and hope, requires her to go beyond her natural role of mother.”¹⁸ Following the words spoken to Jesus by Mary, she left it in the hands of her Son what course of action He would take. Mary's attitude is the same invitation to all the followers of Her Son, just as her words to the servants, “Do whatever he tells you,”¹⁹ and that is to believe in Him.

The other occasion through which Mary was present, which is also the crowning moment of Mary’s journey is at the foot of the Cross, “When Jesus saw his mother and the disciple there whom he loved, he said to his mother, “Woman, behold, your son.” Then he said to the disciple, “Behold, your mother.” And from that hour the disciple took her into his home.”²⁰ Jesus entrusted his Mother to John, which symbolizes “in a spiritual manner she is the mother of the members of Christ”²¹ Mary continues to fulfill her maternal function from heaven. As a mother, she is ready to listen, help, and intercede for her children in need.

Encapsulating Mary as Help of Christians in the Bible as Redemptoris Mater would describe that “Mary intervenes with her maternal intercession.”²² She has “experienced the cares and hardships of earthly life, the weariness of daily toil, the hardships and trials of poverty, and the sorrows of Calvary come to aid the needs of the Church and the human race.”²³

CONCLUSION:

The Blessed Virgin Mary invoked as Help of Christians as she is the Mother of God and the Mother of all the followers of her Son comes to aid her children, especially those in need. Mary's title is drawn from the Sacred Scriptures, which starts her help to the messianic people through her cooperation to the message unfolded in her at the Annunciation. Her intercession became more explicit when she asked her Son, Jesus, for help at the Wedding Feast at Cana. At the foot of the Cross, Mary was entrusted to John, representing humanity, symbolizing that she is given to us by Jesus as our own Mother, inviting us to come to her and ask for her guidance. “Her desire to use it is most ardent to bring consolation, strength, and help of every kind to children who are dear to her.”²⁴

Pope Leo XIII would describe Mary’s intercession that “the power thus put into her hands is all but unlimited. How unerringly right, then, are Christian souls when they turn to Mary for help as though impelled by an instinct of nature, confidently sharing with her their future hopes and past achievements, their sorrows, and joys, commending themselves like children to the care of a bountiful mother.”²⁵

Mary being true to her title as Help of Christians, comes to all her children's aid, especially in every difficult and trying time.

REFERENCE:

1. Vatican II, Dogmatic Constitution On the Church Lumen Gentium (Pasay City: Paulines Publishing House, 1964), 62.

2. Aciprensa. Historia de la Devocion de Maria Auxiliadora. Accessed last 27 December 2020 from https://www.aciprensa.com/recursos/historia-de-la-devocion-a-maria-auxiliadora-1104

3. “I will put enmity between you and the woman, and between your offspring and hers; They will strike at your head, while you strike at their heel”

4. “Therefore the Lord himself will give you a sign; the young woman, pregnant and about to bear a son, shall name him Emmanuel”

5. “Therefore the Lord will give them up, until the time when she who is to give birth has borne, Then the rest of his kindred shall return to the children of Israel. He shall take his place as a shepherd by the strength of the LORD, by the majestic name of the LORD, his God; And they shall dwell securely, for now, his greatness shall reach to the ends of the earth”

6. “But when the fullness of time had come, God sent his Son, born of a woman, born under the law, to ransom those under the law, so that we might receive adoption”

7. John Paul II. The heavenly intercession of the Mother of Divine Grace (24 September 1997). Accessed last 8 January 2021 from http://www.totus2us.co.uk/teaching/jpii-catechesis-on-mary-mother-of-god/the-heavenly-intercession-of-the-mother-of-divine-grace/. 5

8. Catechism of the Catholic Church. (Vatican City: USCCB Publishing, 2000), 484

9. Luke 1: 38

10. De la Potterie, Ignace, SJ. Mary in the Mystery of the Covenant. (Bombay: St. Pauls, 1995)

11. Irenaeus, Against Heresies. Accessed last 8 January 2021 from https://www.newadvent.org/fathers/0103322.htm, 3.22.4

12. Vatican II, Dogmatic Constitution On the Church Lumen Gentium (Pasay City: Paulines Publishing House, 1964), 59

13. Benedict XVI. Homily at Kapellplatz, Altötting (11 September 2006). Accessed last 8 January 2021 from http://www.vatican.va/content/benedict-xvi/en/homilies/2006/documents/hf_ben-xvi_hom_20060911_shrine-altotting.html

14. John 2: 3

15. John Paul II. Encyclical Redemptoris Mater (25 March 1987). Accessed last 8 January from http://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031987_redemptoris-mater.html. 21

16. John Chrysostom. Homily 22 on the Gospel of John. Accessed last 8 January 2021 from https://www.newadvent.org/fathers/240122.htm

17. John Paul II. Mary is active in her Son’s mission - General Audience (5 March 1997). Accessed last 8 January 2021 from http://www.vatican.va/content/john-paul-ii/en/audiences/1997/documents/hf_jp-ii_aud_05031997.html

18. John Paul II. Jesus Works Miracle at Mary’s Request. Accessed last 8 January 2021 from https://www.ewtn.com/catholicism/library/jesus-works-miracle-at-marys-request-8063. 3

19. John 2:5

20. John 19: 26-27

21. Augustine. De Sancta Virginitate. Accessed last 8 January 2021 from https://www.newadvent.org/fathers/1310.htm, 7.

22. John Paul II. Encyclical Redemptoris Mater. (25 March 1987). Accessed last 8 January from http://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031987_redemptoris-mater.html

23. Paul VI. Encyclical Mensa Maio (29 April 1965). Accessed last 8 January 2021 from http://www.vatican.va/content/paul-vi/en/encyclicals/documents/hf_p-vi_enc_29041965_mense-maio.html

24. Leo XIII. Encyclical Magnae Dei Matris (8 September 1892). Accessed last 8 January 2021 from http://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_08091892_magnae-dei-matris.html

25. Leo XIII. Encyclical Adiutricem (5 September 1895). Accessed last 8 January 2021 from http://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_05091895_adiutricem.html

Received on 05.01.2022 Modified on 10.02.2022

Res. J. Humanities and Social Sciences. 2022;13(1):51-54.

DOI: 10.52711/2321-5828.2022.00009