Love and Guidance

The texts from the Roman Catholic Lectionary today, Memorial of the Blessed Virgin Mary, Mother of the Church, invite us to give thanks for the life of Mary that shapes our understanding of love, surrender, compassion, and relationship to Jesus.

St Mary's Basilica

The passage from the Book of Genesis presents the Expulsion from Eden.

* [3:14] Each of the three punishments (the snake, the woman, the man) has a double aspect, one affecting the individual and the other affecting a basic relationship. The snake previously stood upright, enjoyed a reputation for being shrewder than other creatures, and could converse with human beings as in vv. 1–5. It must now move on its belly, is more cursed than any creature, and inspires revulsion in human beings (v. 15).

* [3:15] They will strike…at their heel: the antecedent for “they” and “their” is the collective noun “offspring,” i.e., all the descendants of the woman. Christian tradition has seen in this passage, however, more than unending hostility between snakes and human beings. The snake was identified with the devil (Wis 2:24; Jn 8:44; Rev 12:9; 20:2), whose eventual defeat seemed implied in the verse. Because “the Son of God was revealed to destroy the works of the devil” (1 Jn 3:8), the passage was understood as the first promise of a redeemer for fallen humankind, the protoevangelium. Irenaeus of Lyons (ca. A.D. 130–200), in his Against Heresies 5.21.1, followed by several other Fathers of the Church, interpreted the verse as referring to Christ, and cited Gal 3:19 and 4:4 to support the reference. Another interpretive translation is ipsa, “she,” and is reflected in Jerome’s Vulgate. “She” was thought to refer to Mary, the mother of the messiah. In Christian art Mary is sometimes depicted with her foot on the head of the serpent.

* [3:20] The man gives his wife a more specific name than “woman” (2:23). The Hebrew name hawwa (“Eve”) is related to the Hebrew word hay (“living”); “mother of all the living” points forward to the next episode involving her sons Cain and Abel. (Genesis, CHAPTER 3, n.d.)

The text from the Book of Acts describes The First Community in Jerusalem.

k. [1:12–14] Lk 6:14–16.

l. [1:14] Lk 23:49. (Acts of the Apostles, CHAPTER 1, n.d.)

Psalms 87 is a song of Zion.

* [Psalm 87] A song of Zion, like Ps 46; 48; 76; 132.

* [87:2] The gates: the city itself, a common Hebrew idiom.

* [87:5–6] The bond between the exile and the holy city was so strong as to override the exile’s citizenship of lesser cities. (Psalms, PSALM 87, n.d.)

The Gospel of John presents the Crucifixion of Jesus and the flow of Blood and Water.

* [19:25] It is not clear whether four women are meant, or three (i.e., Mary the wife of Cl[e]opas [cf. Lk 24:18] is in apposition with his mother’s sister) or two (his mother and his mother’s sister, i.e., Mary of Cl[e]opas and Mary of Magdala). Only John mentions the mother of Jesus here. The synoptics have a group of women looking on from a distance at the cross (Mk 15:40).

* [19:26–27] This scene has been interpreted literally, of Jesus’ concern for his mother; and symbolically, e.g., in the light of the Cana story in Jn 2 (the presence of the mother of Jesus, the address woman, and the mention of the hour) and of the upper room in Jn 13 (the presence of the beloved disciple; the hour). Now that the hour has come (Jn 19:28), Mary (a symbol of the church?) is given a role as the mother of Christians (personified by the beloved disciple); or, as a representative of those seeking salvation, she is supported by the disciple who interprets Jesus’ revelation; or Jewish and Gentile Christianity (or Israel and the Christian community) are reconciled.

* [19:28] The scripture…fulfilled: either in the scene of Jn 19:25–27, or in the I thirst of Jn 19:28. If the latter, Ps 22:16; 69:22 deserve consideration.

* [19:29] Wine: John does not mention the drugged wine, a narcotic that Jesus refused as the crucifixion began (Mk 15:23), but only this final gesture of kindness at the end (Mk 15:36). Hyssop, a small plant, is scarcely suitable for carrying a sponge (Mark mentions a reed) and may be a symbolic reference to the hyssop used to daub the blood of the paschal lamb on the doorpost of the Hebrews (Ex 12:22).

* [19:30] Handed over the spirit: there is a double nuance of dying (giving up the last breath or spirit) and that of passing on the holy Spirit; see Jn 7:39 which connects the giving of the Spirit with Jesus’ glorious return to the Father, and Jn 20:22 where the author portrays the conferral of the Spirit.

* [19:34–35] John probably emphasizes these verses to show the reality of Jesus’ death, against the docetic heretics. In the blood and water there may also be a symbolic reference to the Eucharist and baptism. (John, CHAPTER 19, n.d.)

Vivian Amu comments that today is the memorial of Blessed Mary, Mother of the Church. When Jesus entrusted his mother to his disciple, saying, "Behold, your mother," and entrusted his disciple to his mother, saying, "Woman, behold your son," he invited all believers into a new family. A family knit together by love, compassion, networks of care, support, and mutual responsibility.

Mary's faithfulness shows us that good fruit only grows from a surrendered life, and not from the number of scripture verses we can quote, nor by our titles or ranks, nor by how well a presider can preach, or our public displays of faith, or how loudly and passionately we can pray. We might be able to sing hymns, preach, advise, lead worship, serve in every church committee, and participate in every religious activity, but who are we when no one is watching? True faith challenges us to forgive, act despite doubt, and care for others beyond our immediate circles, transforming isolation into community and belonging. God needs more people to carry the nature of Christ. So today, let us say "Yes" as Mary did. Let us ask God to prune us, break us, shape us, redefine us, and change us, just as Mary was. All for the greater glory of God. (Amu, 2025)

The Word Among Us Meditation on Genesis 3:9-15, 20 comments that as Mother of the Church, Mary reminds us that Jesus has made us a family and called us to support one another on our journey toward the kingdom of heaven.

Mary is your mother. And as your mother, she is here to tell you that sin does not have the final word. She is here to comfort you, to take your hand in hers, and to help you fix your eyes on her son, Jesus.

“Mary, thank you for being the Mother of the Church and my Mother!” (Meditation on Genesis 3:9-15, 20, n.d.)

Friar Jude Winkler comments on the etiology, a story to explain a mystery not literal, in Genesis that presents the relationship between Eve and the Serpent. The Genesis passage, written in the time of David, may connect to the conflict with Moab. Friar Jude notes that the matrimonial symbolism of Levirate marriage in John’s Gospel, points to our marriage to the Church to raise children for Christ.

James Finley describes the wisdom that comes from contemplative reading, as taught by the Carthusian monk Guigo II (c. 1114–1188).

Spiritual reading is not limited to the reading of Scripture…. Reading Guigo and other works of spiritual wisdom can embody our search for God. As we search for God in the writings of the mystics, we can experience in their words something of the experience of God the mystics are writing about…. As you continue on in your own spiritual journey you will no doubt come across those spiritual books, written by authors both ancient and contemporary, that you will learn to cherish. These are the books we never really finish. For each time we open them and read a few passages, we once again recognize something of ourselves and the path along which we are being led…. (Finley, n.d.)

We ponder the role of “Mother” as an essential component to our experience of Love as a Church community and implore the Spirit to guide our action as children of God.

References

Acts of the Apostles, CHAPTER 1. (n.d.). USCCB. Retrieved June 9, 2025, from https://bible.usccb.org/bible/acts/1? 

Amu, V. (2025, June 9). Creighton U. Daily Reflection. Online Ministries. Retrieved June 9, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/060925.html 

Finley, J. (n.d.). Chewing on Sacred Texts. Center for Action and Contemplation. Retrieved June 9, 2025, from https://cac.org/daily-meditations/chewing-on-sacred-texts/ 

Genesis, CHAPTER 3. (n.d.). USCCB. Retrieved June 9, 2025, from https://bible.usccb.org/bible/genesis/3?9 

John, CHAPTER 19. (n.d.). USCCB. Retrieved June 9, 2025, from https://bible.usccb.org/bible/john/19?25 

Meditation on Genesis 3:9-15, 20. (n.d.). The Word Among Us: Homepage. Retrieved June 9, 2025, from https://wau.org/meditations/2025/06/09/1303079/ 

Psalms, PSALM 87. (n.d.). USCCB. Retrieved June 9, 2025, from https://bible.usccb.org/bible/psalms/87?1 

Mother and Disciple

The texts from the Roman Catholic Lectionary today, Memorial of the Blessed Virgin Mary, Mother of the Church, challenge us to consider the role of those who share motherly love and bring Jesus Presence in compassion, patience, and sometimes long suffering to enable our journey.

Mother of the Church

The reading from the Book of Genesis describes the Expulsion of Adam and Eve from Eden.

* [3:15] They will strike…at their heel: the antecedent for “they” and “their” is the collective noun “offspring,” i.e., all the descendants of the woman. Christian tradition has seen in this passage, however, more than unending hostility between snakes and human beings. The snake was identified with the devil (Wis 2:24; Jn 8:44; Rev 12:9; 20:2), whose eventual defeat seemed implied in the verse. Because “the Son of God was revealed to destroy the works of the devil” (1 Jn 3:8), the passage was understood as the first promise of a redeemer for fallen humankind, the protoevangelium. Irenaeus of Lyons (ca. A.D. 130–200), in his Against Heresies 5.21.1, followed by several other Fathers of the Church, interpreted the verse as referring to Christ, and cited Gal 3:19 and 4:4 to support the reference. Another interpretive translation is ipsa, “she,” and is reflected in Jerome’s Vulgate. “She” was thought to refer to Mary, the mother of the messiah. In Christian art Mary is sometimes depicted with her foot on the head of the serpent. (Genesis, CHAPTER 3 | USCCB, n.d.)

The reading from the Acts of the Apostles shows how the First Community in Jerusalem chose Matthias to Replace Judas.

* [1:1–26] This introductory material (Acts 1:1–2) connects Acts with the Gospel of Luke, shows that the apostles were instructed by the risen Jesus (Acts 1:3–5), points out that the parousia or second coming in glory of Jesus will occur as certainly as his ascension occurred (Acts 1:6–11), and lists the members of the Twelve, stressing their role as a body of divinely mandated witnesses to his life, teaching, and resurrection (Acts 1:12–26). (Acts of the Apostles CHAPTER 1, n.d.)

Psalm 87 praises the Joy of Living in Zion.

* [Psalm 87] A song of Zion, like Ps 46; 48; 76; 132.

* [87:2] The gates: the city itself, a common Hebrew idiom.

* [87:5–6] The bond between the exile and the holy city was so strong as to override the exile’s citizenship of lesser cities. (Psalms, PSALM 87 | USCCB, n.d.)

In the Gospel of John, Mary is present as Jesus’ Side Is Pierced.

* [19:25] It is not clear whether four women are meant, or three (i.e., Mary the wife of Cl[e]opas [cf. Lk 24:18] is in apposition with his mother’s sister) or two (his mother and his mother’s sister, i.e., Mary of Cl[e]opas and Mary of Magdala). Only John mentions the mother of Jesus here. The synoptics have a group of women looking on from a distance at the cross (Mk 15:40).

* [19:26–27] This scene has been interpreted literally, of Jesus’ concern for his mother; and symbolically, e.g., in the light of the Cana story in Jn 2 (the presence of the mother of Jesus, the address woman, and the mention of the hour) and of the upper room in Jn 13 (the presence of the beloved disciple; the hour). Now that the hour has come (Jn 19:28), Mary (a symbol of the church?) is given a role as the mother of Christians (personified by the beloved disciple); or, as a representative of those seeking salvation, she is supported by the disciple who interprets Jesus’ revelation; or Jewish and Gentile Christianity (or Israel and the Christian community) are reconciled.

* [19:28] The scripture…fulfilled: either in the scene of Jn 19:25–27, or in the I thirst of Jn 19:28. If the latter, Ps 22:16; 69:22 deserve consideration.

* [19:29] Wine: John does not mention the drugged wine, a narcotic that Jesus refused as the crucifixion began (Mk 15:23), but only this final gesture of kindness at the end (Mk 15:36). Hyssop, a small plant, is scarcely suitable for carrying a sponge (Mark mentions a reed) and may be a symbolic reference to the hyssop used to daub the blood of the paschal lamb on the doorpost of the Hebrews (Ex 12:22).

* [19:30] Handed over the spirit: there is a double nuance of dying (giving up the last breath or spirit) and that of passing on the holy Spirit; see Jn 7:39 which connects the giving of the Spirit with Jesus’ glorious return to the Father, and Jn 20:22 where the author portrays the conferral of the Spirit.

* [19:34–35] John probably emphasizes these verses to show the reality of Jesus’ death, against the docetic heretics. In the blood and water there may also be a symbolic reference to the Eucharist and baptism. (John, CHAPTER 19 | USCCB, n.d.)

Gladyce Janky comments that the memorial, The Blessed Virgin Mary, Mother of the Church, was announced by Pope Francis on March 3, 2018. The unfolding of this title dates back to today’s reading from the Gospel of John and grew over the centuries as the Church reflects on Mary’s role in salvation history. 

As I consider Mary’s impact, I have renewed hope for the world. No one needs to know the solutions to our big problems because God can unfold anything with a simple “yes” from just one woman of faith.

O joyful Virgin, who gave birth to the Lord;
O blessed Mother of the Church,
who nurture in us the Spirit of your Son Jesus Christ!
R. Alleluia, alleluia. (Janky, n.d.)

The Word Among Us Meditation on John 19:25-34 notes that in speaking of Mary, Pope Francis has often highlighted the tender love she has for each of us, calling her the “Mother of tenderness who is always near.” On today’s feast when we honor Mary as Mother of the Church, we can point to tenderness as a hallmark of her motherhood.

So look to Mary to be near you in every moment of your life. She who said yes to God’s will at the Annunciation will stand beside you as you open your heart to God’s will for your life. She who experienced tremendous sorrow while watching her son suffer understands your pain when your own suffering comes. And she who stayed with the apostles on the day of Pentecost, humbly awaiting the gift of the Holy Spirit, will pray for you to receive more of God’s love and gifts.

Receive Mary’s tenderness afresh today. Allow her love to wash over you, filling any hurts or wounds you may still carry. Behold, your mother!

“Mary, thank you for your tender love for me and for all your children.” (Meditation on John 19:25-34, n.d.)

Friar Jude Winkler traces the modern use of the title of Mary as Mother of the Church to Pope Paul VI. The knowledge of Good and Evil acquired by Adam and Eve includes the shame that caused them to hide from God. The ancients considered an animal without legs as having been punished. Mary, the perfect disciple, is cared for by John in Ephesus after Jesus Resurrection. Friar Jude explains the symbolism in John’s Gospel of the Beloved Disciple, (us?) marrying the Church (Mary?) to raise children (Christians?) for Christ.

Fr. Richard Rohr, OFM, names the ability to love as the essential gift of the Holy Spirit. 

This gift of knowing the Spirit, of being able to love as God does, is the same gift we need today. We see the world on the brink of destruction, yet we are too often apathetic about it. We hear of wars and famines, yet we choose to ignore them. We watch the earth degrade around us, and we simply adjust our thermostats. Too many of us just want to be left alone, not bothered by someone else—not even God—making demands on us. All of this is evidence of something missing in our lives, and reveals that we do not really know the Holy Spirit. 

The Spirit is always a gratuitous gift. It’s always an unmerited favor. It’s always pure grace. Like wind, it cannot be seen. Like smoke, it cannot be controlled. The Spirit is elusive, blowing where it wills. Yet like fire, the Spirit can be felt. The Spirit is experienced as the warmth of God’s love. And like blood, it is experienced as an inner vitality. The Spirit is supremely intimate, yet supremely transcendent. (Rohr, n.d.)

We ponder the essential role of the people in our lives who relate to us in the Way of motherly love and we acknowledge the connection Jesus makes of motherly love to surrender to the Will of the Father.

References

Acts of the Apostles CHAPTER 1. (n.d.). USCCB. Retrieved May 20, 2024, from https://bible.usccb.org/bible/acts/1?12 

Genesis, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved May 20, 2024, from https://bible.usccb.org/bible/genesis/3?9 

Janky, G. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries. Retrieved May 20, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/052024.html 

John, CHAPTER 19 | USCCB. (n.d.). Daily Readings. Retrieved May 20, 2024, from https://bible.usccb.org/bible/john/19?25 

Meditation on John 19:25-34. (n.d.). The Word Among Us: Homepage. Retrieved May 20, 2024, from https://wau.org/meditations/2024/05/20/971887/ 

Psalms, PSALM 87 | USCCB. (n.d.). Daily Readings. Retrieved May 20, 2024, from https://bible.usccb.org/bible/psalms/87?1 

Rohr, R. (n.d.). Welcome the Holy Spirit. CAC Daily Meditations. Retrieved May 20, 2024, from https://cac.org/daily-meditations/welcome-the-holy-spirit/