After many months of indecision I have finally published my MA thesis on the emergence of the Virgin Mary as a figure of female asceticism in the third and fourth centuries. You can pick up a copy by clicking here.

Primarily through the writings of Origen and Athanasius I trace the development of the image of Mary from a young virgin to the paragon of female asceticism.

If you are interested in early developments in the image of Mary, or early ideas behind asceticism (and early monasticicsm) you might be interested in this essay.

I was working on my thesis this morning and while considering aspects’ of Nestorius’ warning about the possible excesses of the title Theotokos – found myself thinking about the Roman Catholic idea of Mary as Mediatrix. I wondered to myself if it was not a bit prophetic on Nestorius’ part to raise issue with the title Theotokos, and went in search of some clarity on the use and meaning of Mediatrix. I found this, among others.

One element of this that surprised me was the heavy emphasis of Mary’s suffering at the cross during Christ’s crucifixion – and that it was in this moment that she truly becomes “mediatrix” and dispensor of grace.

My reading of the patristic sources suggests a . . . . counter argument . . . (perhaps not the best term). Mary’s importance as the subject of devotion emerges in the Late Antique period and is not focussed on her suffering, but instead on her becoming the Theotokos – the one who bore the one who is God – it is in this moment, according to the patristic sources, that Mary becomes the source of “super-abundant grace” (St. Proklos Hom. 1.1).

Patristic writers variously pointed to John’s account of Mary at the foot of the cross, as a demonstration of her post-natal virginity (because in vs. 19.26-7 Jesus – her only son, hands her into the care of John, and not for example James); or a fulfilment of Simeon’s prophecy (Lk. 2.35) that her heart would be pierced by a sword.

From an OC/IC perspective I wonder if the use of Mediatrix and it’s complimentary title Co-Redemptrix are actually helpful titles – after all, Nestorius held that the term too readily lent itself to excessive Marian devotion, distorting the true image of Mary as a woman, participating in the economy, and thus her real value in the tradition.