80. Mary’s virginity is not some outdated mythological notion but rather fundamental to the life of Jesus. He was born of a woman but had no human father. Jesus Christ is a new beginning in the world that has been instituted from on high. In the Gospel of Luke, Mary asks the angel, “How can this be, since I have no husband?” (= do not sleep with a man, Lk 1:34); the angel answered, “The Holy Spirit will come upon you” (Lk 1:35). Although the Church from the earliest days was mocked on account of her belief in Mary’s virginity, she has always believed that her virginity is real and not merely symbolic.

81. Jesus is the only son of Mary in the physical sense. [500, 510]

Even in the early Church, Mary’s perpetual virginity was assumed, which rules out the possibility of Jesus having brothers and sisters from the same mother. In Aramaic, Jesus’ mother tongue, there is only one word for sibling and cousins. When the Gospels speak about the “brothers and sisters” of Jesus (for instance, in Mk 3:31-35), they are referring to Jesus’ close relatives.

82. Anyone who calls Mary the Mother of God thereby professes that her Son is God. [495, 509]

As early Christianity was debating who Jesus was, the title Theotokos (“God-bearer”) became the hallmark for the orthodox interpretation of Sacred Scripture: Mary did not give birth merely to a man who then after his birth “became” God; rather, even in her womb her child is the true Son of God. This debate is not about Mary in the first place; rather, it is again the question of whether Jesus is true man and true God at the same time.

“Immaculate Conception of Mary”

83. The Church believes that “the most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin” (Dogma of 1854; →DOGMA) [487-492, 508]

Belief in the Immaculate Conception has existed since the beginning of the Church. The expression is misunderstood today. It is saying that God preserved Mary from original sin from the very beginning. It says nothing about the conception of Jesus in Mary’s womb. By no means is it a devaluation of sexuality in Christianity, as though a husband and wife would be “stained” if they conceived a child.

84. Mary was more than a merely passive instrument of God. The Incarnation of God took place through her active consent as well. [493-494, 508-511]

When the angel told her that she would bear “the Son of God”, Mary replied, “Let it be to me according to your word” (Lk 1:38). The redemption of mankind by Jesus Christ thus begins with a request by God and the free consent of a human being—and a pregnancy before Mary was married to Joseph. By such an unusual path Mary became for us the “Gate of Salvation”.

85. Mary is our mother because Christ the Lord gave her to us as a mother. [963-966, 973]

“Woman, behold, your son!. . . Behold, your mother!” (Jn 19:26b-27a). The second command, which Jesus spoke from the Cross to John, has always been understood by the Church as an act of entrusting the whole Church to Mary. Thus Mary is our mother, too. We may call upon her and ask her to intercede with God.