By Fr Francis Gonsalves, SJ –
Solemnity of Mary, Mother of God & World Day of Peace – Year C Jan 1, 2022
Readings: Num 6:22-27; Gal 4:4-7; Lk 2:15-21
“God sent his Son, born of a woman, born under the law in order to redeem those who were
under the law, so that we might receive adoption as children” (Gal 4:4-5)
Homily Hint: At the start of this ‘Synodal Year 2022’ let us first invoke God’s blessings upon our journey with Mary as ‘Mother of God’ and our Mother. Second, let us pray for our Church, whose mother Mary is; and third, being the World Peace Day, let us hope and pray with Pope Francis that we walk upon “three paths of peace” that he proposes.
1. Mary, Mother of God-man, Jesus:
The Book of Numbers records historical narratives and divine directives of the Exodus from
slavery to freedom, when God’s people were led to a deeper awareness that God was journeying
with them, accompanying them and taking care of them in wondrous ways. Today’s first reading—
which is very apt at the dawn of the New Year—has the words of a blessing that Yahweh tells
Moses to impart to Aaron and his kinsfolk. This Aaronic blessing is a remarkable Old Testament
anticipation of the Church’s Trinitarian faith (see threefold ‘Holy’ of Isa 6:3). The last line of the
blessing is significant: “So shall they put my name upon the people of Israel and I will bless them.”
Name, in the Biblical tradition – whether of God or of a human being – is very important. The
name of God signifies God’s Being and all that God has done in salvation history. Thus, to bless
in God’s name is to publicly profess that God Is and God Acts on behalf of God’s people. Thus, in
the very act of blessing, God’s name is relayed from one generation to the next, so to say. While
God is formless and nameless in the First Testament, God assumes flesh in the Second Testament
and “was called Jesus” (Lk 2:21), as we hear in today’s gospel passage. Early in the Christian
tradition, Church Father Origen (approx. 185–254 A.D.) gave Mary the title Theotokos (Greek,
literally, ‘God-bearer’) that was upheld by the Council of Ephesus (431). Thus, we see Scripture
and Church Tradition upholding the belief that being the mother of Jesus, Mary is also venerated
as the Mother of God.
2. Mary, Mother of the Mystical Body of Christ, the Church:
Just as Mary consents to be the Mother of Jesus/God through the working of the Holy Spirit, so
does she conceive of the new Mystical Body of Christ, the Church. After Jesus’ resurrection and
at the Pentecost, Mary is present with Jesus’ apostles in the upper room “constantly devoting
themselves to prayer, together with certain women” (Acts 2:13-14)—all awaiting the birth of a
new community: The Church. Paul mentions succinctly in the second reading: “God sent his Son,
born of a woman, born under the law, in order to redeem those who were under the law, so that we might receive adoption as children” (v.4). He adds, “because you are children, God has sent the
Spirit of his Son into our hearts, crying, ‘Abba! Father!’ So you are no longer a slave but a child”
(v.7). We can think of the Church as God’s Family anointed in the Spirit with Mary as our Mother
(see Lumen Gentium of VC II, esp. chapter VIII, nn.52-54). She who bore God’s Son in the flesh,
now mothers and cares for the Church, the Mystical Body of Her Son, Jesus.
3. Mary, Mother of a New Creation and New World:
Beyond the confines of the Church, Mary is also seen as the Mother of a New Creation: The New
Eve. At the Fall of humankind, which is a result of the ego, pride and disobedience of Adam and
Eve, the serpent is cursed with the words: “I will put enmity between you and the woman, and
between your offspring and hers; he will strike your head, and you will strike his heel” (Gen 3:15).
In his Against Heresies (5.21.1) Irenaeus of Lyons, followed by several other Fathers of the
Church, interpreted the verse as referring to Christ, who is the New Adam (see Rom 5:12-21; 1
Cor 15:22) and Mary, the New Eve. One could highlight the universality of the Good News of the
birth of Christ by pointing out to a couple of details in today’s readings: (a) The giving of the name
‘Jesus’—which literally means ‘Yahweh saves’—could be interpreted as the salvation which Jesus
offers to the whole world; and (b) The shepherds being the very first visitors to the crib of Christ
indicates that God manifests Godself and is encountered not at the so-called ‘centres’ of temple or
palace but at the margins of the manger among simple folk who become the first evangelists. As
for Mary, she “treasured all these words and pondered them in her heart” (v.19). Mary is ever the
mother of faith, quietly reflecting upon her role in salvation history, while generously responding
to God despite the uncertainty and often times, darkness. It is providential to see that those who
are closest to nature, the shepherds, are the first visitors to the manger who “returned, glorifying
and praising God for all they had heard and seen”!
Two Texts from Tradition:
• In his 1974 Apostolic Exhortation entitled ‘Marialis Cultus’ Pope Paul VI wrote: “In the revised
ordering of the Christmas period it seems to us that the attention of all should be directed
towards the restored Solemnity of Mary the holy Mother of God. This celebration, placed on
January 1, is meant to commemorate the part played by Mary in this mystery of salvation. It
is meant also to exalt the singular dignity which this mystery brings to the “holy
Mother…through whom we were found worthy to receive the Author of life.” It is likewise a
fitting occasion for renewing adoration of the newborn Prince of Peace, for listening once
more to the glad tidings of the angels (cf. Lk. 2:14), and for imploring from God, through
the Queen of Peace, the supreme gift of peace. It is for this reason that, in the happy
concurrence of the Octave of Christmas and the first day of the year, we have instituted the
World Day of Peace.”
• In his Message for the 55th World Day of Peace, January 1, 2022, Pope Francis writes: “I wish to propose three paths for building a lasting peace. First, dialogue between generations as the
basis for the realization of shared projects. Second, education as a factor of freedom,
responsibility and development. Finally, labour as a means for the full realization of human
dignity. These are three indispensable elements for making possible the creation of a social
covenant, without which every project of peace turns out to be insubstantial.”
Fr. Francis Gonsalves, SJ is the Executive Secretary, CCBI Comm. of Theology & Doctrine and President, Jnana-Deepa Vidyapeeth, Pune and former Principal of Vidyajyoti College, Delhi. He is also the Executive Secretary of the CCBI Commission for Theology and Doctrine. He has authored many books and articles and is a columnist with The Asian Age and The Deccan Chronicle national dailies.