Mary, the mother of Jesus, is probably the most influential woman in the history of the world. The image of Mary, as mother, holding her infant child on her lap is probably the most evident expression of Christian theology’s insistence on God’s incarnation in our world. The catacombs of the Christian martyrs show images of the Virgin Mary holding the child Jesus on her lap. These images date back as far as the second and third centuries. Discovery of papyrus from the third century shows that the Sub Tuum Praesidium prayer – “We fly to your patronage, O holy Mother of God; despise not our petitions in our necessities, but deliver us always from all dangers, O glorious and blessed Virgin�

The theology of Mary as the Mother of God received special debate during the fifth century. The elevation of Mary to theotokos or “God bearer” came about as a result of the fifth-century controversy between Bishop Cyril of Alexandria and Bishop Nestorius of Constantinople. When Nestorius first went to Constantinople, he found the people of the city extremely confused about the reverence paid to Mary. Nestorius said that Mary gave birth to a man, and that the notion of her giving birth to God was preposterous. Nestorius claimed that there were two Christs, one God and one man, rather than that there is one Christ who is both God and man in one person. Cyril viewed the matter differently. He said that only the human nature of Jesus was born of the Virgin Mary. Cyril said that the divine and human natures of Christ constitute a single entity. The dispute between the two bishops continued until 430 when Pope Celestine I called a council at Rome about this controversy. The council demanded that Nestorius withdraw his heretical position. Nestorius refused, and in 431 an ecumenical council was called at Ephesus (located in modern day Turkey). They excommunicated Bishop Nestorius from the Church and bestowed upon Mary the sacred title of theotokos. She assumed a position, for the purpose of veneration, second only to the adoration given by believers to God the Father, Son, or Holy Spirit.(Varghese, 2000) Mary is honored with the title “Mother of God” in the liturgical calendar on January 1. Pius XI commemorated the 1500th anniversary of the Council of Ephesus in 1931.

� - is at least that old.(Varghese, 2000) The image of Mary holding the infant Jesus also serves as a compact symbol description of humanity itself.

In 1950, Pius XII, after extensive consultation with the bishops of the world, defined the Assumption of Mary into heaven a dogma of faith. This dogma has been celebrated in the liturgy since the beginning of the sixth century. This dogma has no biblical justification, but it is the conclusion of an argument, that it would only be fitting that the body-person that conceived Jesus should be “preserved from the corruption of the tomb.”(McCarthy, 1998) There is no documentation of Mary’s death or assumption into heaven, but it is a dogma of the Catholic faith that is not to be questioned. Belief in the assumption of Mary affirms the dignity of the human body, and strengthens our faith in the resurrection of Christ.

Catholic Mariology (theology of Mary) has been a source of many debates over many hundreds of years. Mary has been written about in the scriptures, liturgy, prayers, and songs. She has been in the writings of saints, theologians, and in the teachings of many popes and councils. Mary holds a secure place in the Catholic Church. She is the Mother of Jesus, and the greatest of all saints. Mary gives hope and faith to the people of the earth. She is full of love for the people of earth. Mary conceived the Son of God through Immaculate

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