MOTHERHOOD OF MARY

Script Ext. MOA. People celebrating New Year. There is pyro musical in the background. A
boy watching. Focuses on the boy.

Fade out. Ext. Church. People going to mass. The same boy with his mom.

Boy: why are we here?

Mom: we need to thank God for the New Year. And it is sort of Mother’s day today.
Boy: i thought we celebrate mother’s day on the 3rd sunday of May?
Mom: yes.
Boy: and why would you say it’s Mother’s Day today?
Mom: because we will celebrate the motherhood of someone special to Jesus. We will
celebrate Mary’s motherhood. For she is the “theotokos”
Boy: Theotokos?
Mom: we celebrate the feast known as Mary Mother of God.
Boy: oh.

In the Church. Boy breaking the 4th wall. So what do we mean by Mary as Mother of God
and why do we need to celebrate it?
In the Church Sanctuary - priest giving a homily

Priest: A woman is a man’s mother either if she carried him in her womb or if she was the
woman contributing half of his genetic matter or both. Mary was the mother of Jesus in
both of these senses, because she not only carried Jesus in her womb but also supplied all
of the genetic matter for his human body, since it was through her—not Joseph—that Jesus
“was descended from David according to the flesh” (Rom. 1:3).

Since Mary is Jesus’ mother, it must be concluded that she is also the Mother of God: If Mary
is the mother of Jesus, and if Jesus is God, then Mary is the Mother of God. There is no way
out of this logical syllogism. (Take note the homily is taken from the catholic.com)

Focuses on the kid listening to the homily. Breaks the 4th wall.

Boy: hmmm my logic is my mom is older than me. All my friends’ mom are older than them.
So Mary is older than God?

Focuses on Priest giving homily.

Priest: Although Mary is the Mother of God, she is not his mother in the sense that she is
older than God or the source of her Son’s divinity, for she is neither. Rather, we say that she
is the Mother of God in the sense that she carried in her womb a divine person—Jesus
Christ, God “in the flesh” (2 John 7, cf. John 1:14)—and in the sense that she contributed the
genetic matter to the human form God took in Jesus Christ. To avoid this conclusion,
Fundamentalists often assert that Mary did not carry God in her womb, but only carried
Christ’s human nature. This assertion reinvents a heresy from the fifth century known as
Nestorianism, which runs aground on the fact that a mother does not merely carry the
human nature of her child in her womb. Rather, she carries the person of her child. Women
do not give birth to human natures; they give birth to persons. Mary thus carried and gave
birth to the person of Jesus Christ, and the person she gave birth to was God. The Nestorian
claim that Mary did not give birth to the unified person of Jesus Christ attempts to separate
Christ’s human nature from his divine nature, creating two separate and distinct persons—
one divine and one human—united in a loose affiliation. It is therefore a Christological
heresy, which even the Protestant Reformers recognized. Both Martin Luther and John
Calvin insisted on Mary’s divine maternity. In fact, it even appears that Nestorius himself
may not have believed the heresy named after him. Further, the “Nestorian” church has
now signed a joint declaration on Christology with the Catholic Church and recognizes
Mary’s divine maternity, just as other Christians do. Since denying that Mary is God’s
mother implies doubt about Jesus’ divinity, it is clear why Christians (until recent times)
have been unanimous in proclaiming Mary as Mother of God.

Ext. mass is already over. There is a montage of the many images of Mary. Boy is on voice
over.

Boy V.O.: Mary as Mother of God is a beautiful dogma that we have been celebrating as A
Church since time immemorial. The beauty of the Dogma ultimately lies in the fact that God
has fully taken a human form. In with Mary becoming the Mother of God also becomes the
mother of the Church and my mother by being a member of the Church.

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The Motherhood of Mary

Without this woman there will be no home

A place to live so that we will never be alone
She became a mother because she obeys
The will of the Father in a majestic mystery

She conceives a child by the power of the Holy Spirit

To complete the history and make it definite
She gave birth to a Savior by the power of love
Because of the will from the power above

She carries the bridge between the Old and the New
The existence of the Son and his avenue
She guides the Guide who leads us the way
To the eternal life of mystic ecstasy

As a mother of the Church who is united with the Son

The cause of the effect for Father’s will be done
She suffered not for the sake of her own suffering
But for sake of the well plan beginning.
From antiquity, Mary has been called "Theotokos", or "God-Bearer" (Mother of God). The
word in Greek is "Theotokos". The term was used as part of the popular piety of the early
first millennium church. It is used throughout the Eastern Church's Liturgy, both Orthodox
and Catholic. It lies at the heart of the Latin Rite's deep Marian piety and devotion. This title
was a response to early threats to 'orthodoxy', the preservation of authentic Christian
teaching. A pronouncement of an early Church Council, The Council of Ephesus in 431 A.D.,
insisted "If anyone does not confess that God is truly Emmanuel, and that on this account
the holy virgin is the "Theotokos" (for according to the flesh she gave birth to the word of
God become flesh by birth) let him be anathema." (The Council of Ephesus, 431 AD)
The Council's insistence on the use of the title reflected an effort to preserve the teaching of
the Church that Jesus was both Divine and human, that the two natures were united in His
One Person. Not only was that teaching under an assault then, it is under an assault now,
and failing to "get it right" has extraordinary implications. The reason that the early Church
Council pronounced this doctrine was "Christological", meaning that it had to do with Jesus
Christ. One of the threats was from an interpretation of the teachings of a Bishop of
Constantinople named Nestorius. Some of his followers insisted on calling Mary only the
"Mother of 'the Christ'". The Council insisted on the use of the title (in the
Greek) "Theotokos," ("Mother of God" or "God-bearer") to reaffirm the central truth of what
occurred in the Incarnation of Jesus Christ.

Rejection of the truth revealed in this beautiful title of Mary has led to a diminution in the
understanding and role of Mary, impeding some Christians from grasping a deeper truth
concerning the meaning of Mary's life - her Fiat, her "Yes" to God's Will. It is a privation,
leading to a reduced understanding of the call to every Christian to live our lives for God as
Mary did. It has undermined our mission to bring the world to the new world, recreated in
her Son, the Church which is His Body on earth and a seed of the Kingdom which is to come.
The Church, of which we are members through baptism, continues His redemptive mission
until he returns.

When we fail to receive the gift of Mary as Mother we can also miss the call of every
Christian to bear Jesus for the world as she did. It is time to re-examine the deeper
implications of the treasure that is found in the life example and message of the little Virgin
of Nazareth. This wonderful title, Mary, the Mother of God, "Theotokos", reveals a profound
truth not only about Mary, but about each one of us. We are now invited into the very
relationship that she had with her Son. We can become "God-bearers" and bring Him to all
those whom we encounter in our few short days under the sun.
 Mary, Mother of God.
(Intended to include the Values we get from the BVM)

(Purely narration)

Mary is a central figure in the Catholic Faith. Mary came from a simple background
and yet she was called by God to fulfill a very extraordinary role; that of becoming the
mother of Jesus Christ.
` The Blessed Virgin Mary is the Mother of Christ and is therefore truly and properly
the Mother of God, as defined by the Council of Ephesus. St. Thomas says: “Conception and
birth are attributed to the person and hypostasis in respect of that nature in which it is
conceived and born. Since, therefore, the human nature was taken by the divine person (of
the Word) in the very beginning of the conception, it follows that it can be truly said that
God was conceived and born of the Virgin Mary.” Hence, she is truly the Mother of God.

The Value of Humility

Humility is one of the most fundamental values we should have as Christians. We
can only receive Christ when we are humble and meek. Mary teaches us that pride and
selfishness is something that we must avoid. She had an extraordinary role as the Mother of
God and yet she remained humble in her ways and continued to serve the Lord with
devotion.
The Value of Simplicity
Mary lived her life in the simplest way. Despite having found favor in the Lord, she
accepted what was given to her with grace and humility. Our world puts a premium on
material wealth. We become blinded by material pursuits, the latest gadgets, fancy cars and
expensive vacations. While there is nothing wrong with enjoying these gifts per se, it is
important to remember that being obsessed with these things can distract us from God. It
makes us believe that true happiness can be found in the physical world rather than in the
spiritual.
Being simple encourages us to trust more in God and to use His divine standards as
our yardstick for life rather than our own shallow and superficial standards. We are
reminded that this world is not our permanent abode and that eternity is waiting for us at
the end of our earthly journey.
Finally, when we live simply, we become closer to the people who are needy
because we understand their plight. We learn to have God’s heart for those people in need.
 The Value of Charity
Charity is at the heart of everything that Mary did. Being a mother involves being
charitable and deeply generous in one’s actions. It is an act of sacrifice. In our Catholic
Religion, “love” and “charity” are often frequently interchanged and with good reason since
the value of charity is a kind of love. Charity is a theological virtue that lets us love God
above all things.

Practicing all other Catholic virtues is animated and inspired by charity and it is the value
that binds everything together in perfect harmony.
By being charitable, we exhibit other fruits of the spirit like joy, peace and mercy. We
receive more when we give. It is an act of sacrifice that nourishes our soul.