Mary in Scripture:

A. When we come to examine the person of Mary, and the images of her in the writings of the New Testament, we are confronted by an immediate problem. Each of the New Testament documents presents its own particular and even contrasting view of the woman of Nazareth and her significance. There is Paul's silence, the disturbing questions brought up by Mark about Mary's faith in Jesus. There is Luke's presentation of Mary as the prototype of faith, and the pneumatological version of the virginal conception in Matthew and Luke, and the fourth evangelist's striking representation of the symbolism of Mary with regard to both Jesus and the Johannine community. All these lead us to conclude that the New Testament does not present a unified image of Mary.

Such testimonies as do exist within Scripture do not permit an easy reconstruction of a "Mary of history". Nor do they provide us with a biography. They do indicate that there was no one "static" or uniform concept of either the person or the significance of Mary, and point to what Scripture scholars have identified as the three stages of the formation of the Gospels.

These "stages" - the stage of historical facts and sayings which form the basis of the Gospel narratives - the stage of traditions surrounding events already interpreted - and the stage o f written composition in which each evangelist offers his own theological vision - are important considerations when we come to look at Mary in the writings of the New Testament, for her "portrait" and significance to the early Christian community belong to the third stage of evolution.

The New Testament testimonies about Jesus are testimonies of faith. In their portrayal of Mary, they reflect and transmit the images of the mother of Jesus according to the faith of the primitive community from which they emerged. For Mark, Matthew, Luke and John, Mary was not only an historical personage (mother of Jesus), but also a theological image.

This theological image is also shaded by the particular and peculiar impress that the particular evangelist wished to portray to his community of faith. If, in the primitive kerygma of Paul, Mary, as Mary, does not exist, it is because she had no direct place in the witness of the early (first century) Christian community. What the primitive church felt most was the impact of the paschal experience, and the last events in the life of Jesus. The most ancient of the New Testament documents - in particular the letters of St. Paul - are silent about her, and do not assign her any specific work in the life or message of the first community. For Paul, and the post-Pauline school, Jesus is central. The only reference to Mary, if it is that, is in Galatians 4:4 "God sent us his son, born of a woman ..." Paul appears to have used the phrase in the time-honored Hebrew way, in which "born of a woman" is a phrase used to designate a human being. Paul does not mention anything unusual about Jesus' birth or any other bibliographical details about Jesus, his mother or his family.

We should not be shocked by the silence of Paul or the Pauline school. What may surprise or shock us more is the disparate representations of Mary in the writings of the later authors of the New Testaments, yet when we examine the actual texts, what becomes visible is a growth within the documents regarding Mary, her importance, and her acceptance within the Christian community. It is a trajectory from a negative to a positive importance.

B. The Synoptics: A Trajectory from Negative to Positive

The Gospels of Mark, Matthew and Luke follow a complex trajectory - Mark, the earliest writer (circa 60-70 AD) portrays Mary in a somewhat negative light, Luke, the latest of the three (circa 80-90AD), in a positive light, and Matthew, middle in time (circa 70-80AD), in an ambiguous, middle ground between positive and negative. Only slowly did the Church's understanding of Mary grow  more positive as it more deeply understood her role in the life of Jesus and  redemption, but for the present, let us look at the biblical references which relate to Mary, and which indicate a clear and evolving trajectory of positive acceptance of Mary within the Christian traditions: 

1. The Birth Narratives

Mark does not contain a birth narrative. The birth stories were not, apparently, an important part of the tradition of his community at that time.

Matthew contains a short birth narrative, but Matthew says virtually nothing about Mary. Matthew, I think it is fair to say, focuses on Joseph rather than Mary:

1:18 This is how the birth of Jesus Christ came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be with child through the Holy Spirit. 1:19 Because Joseph her husband was a righteous man and did not want to expose her to public disgrace, he had in mind to divorce her quietly.

1:20 But after he had considered this, an angel of the Lord appeared to him in a dream and said, "Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. 1:21 She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins." ...

1:24 When Joseph woke up, he did what the angel of the Lord had commanded him and took Mary home as his wife. 1:25 But he had no union with her until she gave birth to a son. And he gave him the name Jesus.

Luke is the "Gospel of Mary". The birth and infancy narratives are well developed, and are the sole Biblical source for our Catholic Marian traditions. Mary is hailed by the Angel Gabriel and favored by God (1:28,30). A detailed series of conversations between Mary and the messengers of God ensues. Mary's response to God shows her to be an obedient woman (1:38). Elizabeth calls Mary "the mother of my Lord" (1:43) and declares her blessed:

1:42 In a loud voice she exclaimed: "Blessed are you among women, and blessed is the child you will bear! 1:43 But why am I so favored, that the mother of my Lord should come to me? 1:44 As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. 1:45 Blessed is she who has believed that what the Lord has said to her will be accomplished!"

In an immediately following canticle, closely resembling various texts in the Hebrew scriptures, Mary is portrayed as responding:

1:46 And Mary said: "My soul glorifies the Lord 1:47 and my spirit rejoices in God my Savior, 1:48 for he has been mindful of the humble state of his servant. From now on all generations will call me blessed, 1:49 for the Mighty One has done great things for me-- holy is his name. 1:50 His mercy extends to those who fear him, from generation to generation. 1:51 He has performed mighty deeds with his arm; he has scattered those who are proud in their inmost thoughts. 1:52 He has brought down rulers from their thrones but has lifted up the humble. 1:53 He has filled the hungry with good things but has sent the rich away empty. 1:54 He has helped his servant Israel, remembering to be merciful 1:55 to Abraham and his descendants forever, even as he said to our fathers."

Luke's narrative portrays Mary as a woman who hears the word of God, is faithful to God's word, and obedient both to God and his desires for Mary. Luke is the foundation of much of what the Church teaches about Mary.

2. "Who are my Mother and my Brothers?"

A single, simple incident in the life of Jesus - in fact the only encounter between the adult Jesus and his family recorded in the synoptic gospels - is reported in each Mark, Matthew and Luke. Each tells the story in a different way, suggesting a trajectory in the understanding of Mary by the earliest Christian communities.

Mark, the next earliest canon, mentions Mary only twice, both times in a rather negative way. The first describes an encounter with his family shortly after Jesus selected his disciples:

3:20 Then Jesus entered a house, and again a crowd gathered, so that he and his disciples were not even able to eat. 3:21 When his family heard about this, they went to take charge of him, for they said, "He is out of his mind."

3:31 Then Jesus' mother and brothers arrived. Standing outside, they sent someone in to call him. 3:32 A crowd was sitting around him, and they told him, "Your mother and brothers are outside looking for you." 3:33 "Who are my mother and my brothers?" he asked. 3:34 Then he looked at those seated in a circle around him and said, "Here are my mother and my brothers! 3:35 Whoever does God's will is my brother and sister and mother."

The passage, taken on its face, seems to indicate that Jesus - at least at that point in his ministry - excludes Mary from his spiritual family: Mary is outside the house with Jesus' brothers, and Jesus is inside, with his disciples, telling them "You are my mother and my brothers!" Whether or not this is so, what can be stated is that Mark identifies Jesus and the "son of Mary" (6: 3). Caught up with his own theme of the requirements of discipleship and the constant failure of disciples to live up to their calling, Mary is recorded within the rugged simplicity of the struggle entailed in discipleship. Is she too a typical disciple of Jesus who misunderstands his deeper message and meaning in life? Mark would appear to indicate so: Mary as the mother of Jesus, considers her son "to be beside himself" (i.e.'out of his mind'). Within the Marcan theme and context of the meaning of the call to discipleship, this pericope indicates the importance of the spiritual relationship of believers. It is not physical or natural ties which signify importance, but the priority of belief. The eschatological family (brother, sister, mother) are those who hear the word of God and keep it in their hearts. Whilst Jesus' words do not indicate a rejection of his natural ties (family/friends), it is significant that spiritual belief and discipleship hold stronger priority.

Matthew and Luke use the same incident to present a different picture. Both set the story later in Jesus' ministry and drop the "He is out of his mind ..." introduction of Mark 3:20-21.

Here is Matthew's version:

12:46 While Jesus was still talking to the crowd, his mother and brothers stood outside, wanting to speak to him. 12:47 Someone told him, "Your mother and brothers are standing outside, wanting to speak to you."

12:48 He replied to him, "Who is my mother, and who are my brothers?" 12:49 Pointing to his disciples, he said, "Here are my mother and my brothers. 12:50 For whoever does the will of my Father in heaven is my brother and sister and mother."

Luke goes a step further, eliminating the question: "Who are my mother and my brothers?" and changes the words of Jesus so that Jesus does not exclude his mother from his spiritual family:

8:19 Now Jesus' mother and brothers came to see him, but they were not able to get near him because of the crowd. 8:20 Someone told him, "Your mother and brothers are standing outside, wanting to see you." 8:21 He replied, "My mother and brothers are those who hear God's word and put it into practice."

Later, in Luke 11:27-28, Jesus responds to a woman who declares Mary blessed:

11:27 As Jesus was saying these things, a woman in the crowd called out, "Blessed is the mother who gave you birth and nursed you." 11:28 He replied, "Blessed rather are those who hear the word of God and obey it."

Jesus appears to be pointing out that Mary's blessedness lies in her faith and obedience to God rather than in being his biological mother.

But the trajectory of the three Gospels relating to the "spiritual family" is clear enough - from earliest to latest, the Marian story unfolds from negative references to acceptance and honor.

3."Isn't this Mary's Son?"

The second time that Mary is mentioned in Mark also casts Mary in a negative light. The passage appears in each of the three synoptic Gospels, again in a different form in each, and describes a visit by Jesus to his hometown.

Here is Mark's version:

6:1 Jesus left there and went to his hometown, accompanied by his disciples. 6:2 When the Sabbath came, he began to teach in the synagogue, and many who heard him were amazed. "Where did this man get these things?" they asked. "What's this wisdom that has been given him, that he even does miracles!

6:3 Isn't this the carpenter? Isn't this Mary's son and the brother of James, Joseph, Judas and Simon? Aren't his sisters here with us?" And they took offense at him. 6:4 Jesus said to them, "Only in his hometown, among his relatives and in his own house is a prophet without honor." 6:5 He could not do any miracles there, except lay his hands on a few sick people and heal them. 6:6 And he was amazed at their lack of faith. Then Jesus went around teaching from village to village.

Two things are interesting about this passage. The first - and the part of the passage directly relevant to this story - is the veiled hint that Jesus own mother and family shared in the town's disdain - "Only in his hometown, among his relatives and in his own house ..." The second, less relevant, is the description of Jesus as "Mary's son". This passage is read by many scholars as constituting an implied insult on Jesus' legitimacy - the crowd may have been referring to the fact that Mary was pregnant before she was married to Joseph.

Matthew's version of the incident is more favorable:

13: 54 Coming to his hometown, he began teaching the people in their synagogue, and they were amazed. "Where did this man get this wisdom and these miraculous powers?" they asked. 13:55 "Isn't this the carpenter's son? Isn't his mother's name Mary, and aren't his brothers James, Joseph, Simon and Judas? 13:56 Aren't all his sisters with us? Where then did this man get all these things?" 13:57 And they took offense at him. But Jesus said to them, "Only in his hometown and in his own house is a prophet without honor."

Matthew changes the reference "Isn't this the carpenter?" to "Isn't this the carpenter's son?", removing the reference to illegitimacy. And Matthew removes the direct reference to Jesus' family: "Only in his hometown and in his own house ...", permitting the passage to be read without direct evidence regarding the attitude of Jesus' mother, brothers and sisters.

Luke's version of the story is much longer, more detailed and favorable to the family of Jesus.

Here is an excerpted version of Luke's account:

4:16 He went to Nazareth, where he had been brought up ... 4:20 Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him, 4:21 and he began by saying to them, "Today this scripture is fulfilled in your hearing."

4:22 All spoke well of him and were amazed at the gracious words that came from his lips. "Isn't this Joseph's son?" they asked.

4:23 Jesus said to them, "Surely you will quote this proverb to me: `Physician, heal yourself! Do here in your hometown what we have heard that you did in Capernaum.'" 4:24 "I tell you the truth," he continued, "no prophet is accepted in his hometown."

Luke turns the story on its head. In Luke's version, all references to Mary and the family are dropped from the narrative, and Jesus' comments about prophets and home towns is offered as a resigned, philosophical rationale for the fact that he will perform no miracles in Nazareth. But the important point is not in the details of what Luke did to the story: instead, we again see the trajectory from negative to positive in the synoptic gospels, as the Church's appreciation of Mary grew over time.

4. The Gospel According to John

John's Gospel, in many ways, contains the most interesting treatment of Mary. If Luke laid the groundwork for the Church's veneration of Mary, John opened the door for Marian theological development by portraying Mary as part of the community of Christians, as the first disciple.
 
John has no birth narrative, and Mary is never mentioned by name. The first mention of Mary is at Cana, where the exchange is ambiguous. Jesus seems annoyed at her request to do something about the wine (2:4), but then he fulfills her wish in the end.

More important than the Cana story, however, is the story of the crucifixion. John places Mary at the foot of the cross - the only mention in any of the Gospels that Mary was present with Jesus at his death. John then narrates a touching story in which Jesus gives "the disciple whom he loved" to Mary, as her new son, and Mary to the disciple as his mother (19:25-27). As John relates the story, Mary is now associated with Johannine Christianity, and an opening is made for the process of further Marian symbolizing within the Church. John's Gospel opens the door for Mary to become a symbol for other Christians. She is given a status within the community, and is held as a model of the believer. As "mother" of the community of the Beloved Disciple, she is also its ideal representative of the real disciple. Her place within the early church would be made even more important within the Second and Third Centuries.

References: (including works cited in Bibliography).
Parades: Mary and the Kingdom of God. Slough, UK, 1992
T.Weeden: Mark: Traditions in Conflict, Philadelphia, 1971
B.Buby; Mary the Faithful Disciple,N.J., 1985
Michael Fallon: The Four Gospels; An Introductory Commentary,CAEC Sydney, Australia, 1980