A fresh and enlightening new perspective on Mary, Mother of God, and her central importance in the Christian faith, from the author of the highly successful The Lamb's Supper. In The Lamb's Supper, Catholic scholar and apologist Scott Hahn explored the relationship between the Book of Revelation and the Roman Catholic Mass, deftly clarifying the most subtle of theological points with analogies and anecdotes from everyday life. In Hail, Holy Queen, he employs the same accessible, entertaining style to demonstrate Mary's essential role in Christianity's redemptive message. Most Christians know that the life of Jesus is foreshadowed throughout the Old Testament. Through a close examination of the Bible, as well as the work of both Catholic and Protestant scholars and clergy, Hahn brings to light the small but significant details showing that just as Jesus is the "New Adam," so Mary is the "New Eve." He unveils the Marian mystery at the heart of the Book of Revelation and reveals how it is foretold in the very first pages of the Book of Genesis and in the story of King David's monarchy, which speaks of a privileged place for the mother of the king.
There are no customer reviews available at this time. Would you like to write a review?
April 17, 2001
Number of Print Pages*
Adobe DRM EPUB
* Number of eBook pages may differ. Click here for more information.
Excerpt from Hail, Holy Queen by Scott Hahn
MY TYPE OF MOTHER
THE LOVING LOGIC OF MARY'S MATERNITY
MOTHERS ARE THE most difficult people to study. They elude our scrutiny. By nature and by definition, they are relational. They can be considered as mothers only in their relationship with their children. That is where they focus their attention, and that is where they would focus ours.
Nature keeps mother and child so close as to be almost indistinct as individuals through the first nine months of life. Their bodies are made for each other. During pregnancy, they share the same food, blood, and oxygen. After birth, nature places the child at the mother's breast for nourishment. The newborn's eyes can see only far enough to make eye contact with Mom. The newborn's ears can clearly hear the beating of the mother's heart and the high tones of the female voice. Nature has even made a woman's skin smoother than her husband's, the better to nestle with the sensitive skin of a baby. The mother, body and soul, points beyond herself, to her child.
Yet as close as nature keeps us to our mothers, they remain mysterious to their children. They remain as mysteries. In the words of G. K. Chesterton's Father Brown, "A thing can sometimes be too close to be seen."
As the Mother of God, Mary is the mother par excellence. So, as all mothers are elusive, she will be more so. As all mothers give of themselves, she will give more. As all mothers point beyond themselves, Mary will to a much greater degree.
A true mother, Mary considers none of her glories her own. After all, she points out, she is only doing God's bidding: "Behold, I am the handmaid of the Lord; let it be to me according to your word" (Lk 1:38). Even when she recognizes her superior gifts, she recognizes that they are gifts: "All generations will call me blessed" (Lk 1:48). For her part, Mary's own soul "magnifies" not herself but "the Lord" (Lk 1:46).
How, then, are we to approach this elusive subject, if she must always be relational How can we begin to study this woman who always deflects attention away from herself and toward her Child
Let's Get Metaphysical
To understand the Mother of God, we must begin with God. All Mariology, all Marian devotion, must begin with solid theology and firm credal faith. For all that Mary does, and all that she is, flows from her relationship with God and her correspondence to His divine plan. She is His mother. She is His spouse. She is His daughter. She is His handmaid. We cannot begin to know her if we do not, first, have clear notions about Him ' about God, His providence, and His dealings with His people.
And that's not as easy as some people would lead us to believe. We, after all, are dependent upon language that engages our imagination, that makes invisible things understandable by comparing them to things that we see: God is boundless, like the sky; He is illuminating, like a fire; He is everywhere, like the wind. Or we contrast God's qualities with our own: we are finite, but He is infinite; we are limited in our power, but He is all-powerful.