Katarzyna Parzych-Blakiewicz: Mary – the person fulfilled as a woman, in:Mary and Joseph, at the origins of Christian culture, editors: K. Parzych-Blakiewicz, Rev. J.M. Wojtkowski, Olsztyn 2012, p. 151-162.

Mary – the person fulfilled as a woman by

Katarzyna Parzych-Blakiewicz in:

Mary and Joseph at the origins of Christian culture Editors: Katarzyna Parzych-Blakiewicz, Rev. Jacek Maciej Wojtkowski Publisher: Warmińskie Wydawnictwo Diecezjalne Olsztyn 2012 ISBN: 978-83-61-864-53-0 Pages: 151-162

Mary – the person fulfilled as a woman* By Katarzyna Parzych-Blakiewicz

Since the Second Vatican Council, all issues regarding the Virgin Mary have been interpreted and presented from an ecclesiological perspective. Mary has been shown as the most noble member of the Church, spiritual Mother of all believers, and the witness of faith. Consequently, the post-Conciliar Mariology was considered an anthropological issue as the Church itself serves God by caring about the human being. Theological anthropology examines the meaning of biblical words which say that the human being was created in the image of God. The history of theology provides very rich content as well as the history of the notion of the Divine image. Thus, contemporary theological anthropology studies fundamental matters also for the purpose of other theological treaties. The lectures of John Paul II (doctrinal, pastoral and social) set forth the common anthropologicaltheological ground which is a keynote of the theology of marriage and family, Mariology as well as the style of the Pope’s pontificate. The idea was reflected in John Paul II’s charismatic speech to Mariologists, especially in the famous phrase which is difficult to accept by many scholars: “through Jesus to Mary”1. Anthropological considerations over the notion of human “fulfillment” draw the attention to the sexuality as an integral factor of human existence. Therefore, theological considerations about the feminine fulfillment of Mary are developed through the analysis of the phenomenon of the human person considered as the body-soul unity which was created in the image of God. The following paper studies the ethical image of Our Lady from the perspective of the end of her worldly life. The main idea is compliant with the direction granted to contemporary theology by the Christian personalism which originates from the anthropology of the Second Vatican Council and refers to the meaning of biblical words about the created human being as a man and woman (cf. Gen 1:27). In this way we will look for the answer to the question on rules of Christian life – rules which were crucial in the life of Mary who was portrayed as a heavenly woman. Therefore, the main attention will be placed on Mariology matters related to the question of the personal fulfillment of Mary – the woman that we know as Immaculate, the Virgin and the Mother, betrothed to the Holy Spirit, and the wife of Joseph. The strict mariological explanations will be preceded by indispensable introduction into the matter of personal fulfillment, the dialogue considered as a means of personal fulfillment, and the sexual differentiation of humankind. Theological sources and inspirations for the following paper include the lectures of John Paul II, with special attention devoted to Wednesday catecheses about the marriage and family, the Mulieris * 1

Polish version of this paper: Maryja – osoba spełniona jako kobieta, „Salvatoris Mater” 1-2 (2006), s. 191-206. S. C. Napiórkowski, Per Iesum ad Mariam. Interpretacja wypowiedzi Jana Pawła II, in: Przez Jezusa do Maryi, (ed.) S. C. Napiórkowski, K. Pek, Częstochowa – Licheń 2002, p. 17.

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Katarzyna Parzych-Blakiewicz: Mary – the person fulfilled as a woman, in:Mary and Joseph, at the origins of Christian culture, editors: K. Parzych-Blakiewicz, Rev. J.M. Wojtkowski, Olsztyn 2012, p. 151-162.

dignitatem (Aug. 18, 1988), and also the Redemptoris Mater (Mar. 25, 1987). The papal teaching is based on philosophical anthropology of Karol Wojtyła2. Therefore, the following considerations reflect the message of Wojtyła’s philosophy3. The correlation between anthropology and Mariology is becoming increasingly popular in theological reflection. This is why a comprehensive presentation of the current state of research would not be possible with a fragmentary approach to the subject. This would rather require an extensive monograph. Therefore, the subject literature has been used selectively; I refer to several titles which directly touch the discussed matter. This is going to be the elaboration on the range of Mariology topics4, the theology of marriage and family5 as well as Trinitology and Christology6. The paper will also refer to the theology of a person7, a woman 8 and a dialogue9. 1. Personal fulfillment Heaven is considered to be the state of personal fulfillment. Its accomplishment is subject to the precedent gift of God and moral activities during the person’s worldly life. Heaven constitutes the final and ever-lasting eschatological fruit of obliging Divine Grace and human deeds. It is the state of happiness resulting from the direct, undisturbed and uninterrupted relation with God. This relation originates from mutual kindness and devotion to one another: God to the human being, and the human being to God. The heavenly relation of mutual devotion and reception of the other person is a dialogue of love that has its beginning in the worldly life. Theology of dialogue says that heaven is an incessant personal devotion, expressed in the full sacrifice that does not bring any loss. Personal fulfillment is related to all areas of consciousness and existence. The systematization of these areas enables us to indicate three dimensions: community, value and act. Dimensions of personal fulfillment are complementary to one another – penetrating the person, in a way. The human being is found in them all, though each dimension is a separate area of personal activity. The dimension of community. A person is a relational entity. This means that he or she exists in relation to another person. Human beings need personal relationships. A human being creates personal relationships with God and other people. Sexual differentiation of mankind involves the “otherness” of each human being; consequently, it places the human being in the community built on “admiration” of the otherness and on the need for “support” which can be given only by the “other”10. The human person affects the other person, and together they form the community picturing the life of the Divine community. Personal fulfillment relies on the community11. The dimension of value. The person holds the ability to explore the meaning of things and the rooted sense which is oriented in full and perfect existence defined by truth, good and beauty 12. The dimension of act13. The person exists in the community and among values. The person exhibits his or her internal wealth through acts. It is a free and conscious human act performed in compliance with an individual approach and attitude to certain values. The act transforms the soul. If 2

Osoba i czyn (1969). In the monograph, the author represents the human person as “the fulfilled being” in their own act through the choice of goodness. 3 Cf. K. Parzych, Na progu teologii dialogu. Dar według studium „Osoba i czyn” Karola Wojtyły, in: Filozofia dialogu, vol. 1., (ed.) J. Baniak, Poznań 2003, p. 167-174; K. Parzych, Pojęcie dialogu wg Karola Wojtyły – Jana Pawła II i jego zastosowanie teologiczne, in: Filozofia dialogu, vol. 2., (ed.) J. Baniak, Poznań 2004, p. 185-200. 4 J. Bolewski, Początek w Bogu, Kraków 1998; Przez Jezusa do Maryi, (ed.) S. C. Napiórkowski, K. Pek, Częstochowa – Licheń 2002; L. Scheffczyk, Maryja. Matka i Towarzyszka Chrystusa, Polish translation: J. Tumielewicz, Kraków 2004; Niepokalane poczęcie i życie chrześcijańskie, (ed.) D. Mastalska, Częstochowa – Niepokalanów 2005. 5 K. Lubowicki, Duchowość małżeńska w nauczaniu Jana Pawła II, Kraków 2005. 6 Fundamental elaborations on H. U. v. Balthasar’s thought. The theological intuition of Balthasar draws the theological vision of the internal life of the Holy Trinity. Cf. M. Pyc, Chrystus Piękno – Dobro – Prawda. Studium chrystologii Hansa Ursa von Balthasara w jej trylogicznym układzie, Poznań 2002; K. Wencel, Hans Urs von Balthasar: Teologia chwały, Kraków 2001. 7 The Christian personalism represented by the group of theologians from Lublin. 8 E. Adamiak, Milcząca obecność, Warszawa 1999, p. 31-63. 9 K. Parzych, Dialog – jako metoda ewangelizacji współczesnego świata według Jana Pawła II, Olsztyn 2000. 10 Cf. MD 7. 11 Cf. Cz. Bartnik, Teologia historii, op.cit., p. 236. 12 Cz. Bartnik, Personalizm, Lublin 20022 p. 248, 435. 13 Cardinal K. Wojtyła, in his book of “Osoba i czyn”, elaborated on the Christian-anthropological aspect of the act as the essential human act in the process of person-genesis which the human person goes through during his worldly life.

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Katarzyna Parzych-Blakiewicz: Mary – the person fulfilled as a woman, in:Mary and Joseph, at the origins of Christian culture, editors: K. Parzych-Blakiewicz, Rev. J.M. Wojtkowski, Olsztyn 2012, p. 151-162.

the act is good, it changes for the better; if the act is against the good, it changes for the worse. The act takes place in relation to values and community. The transformation of the person affects other people and depends on them. This is the way in which the act places the human being in the moral dimension of personal existence. 2. The dialogue as the way of personal fulfillment The contemporary theology, as well as the philosophy of dialogue, conveys the idea of a dialogue as interpersonal life dynamism. The theological view of the dialogue emphasizes the moment of personal value exchange; therefore, the dialogue is understood as the exchange of gifts14. The dialogue can be analyzed through two dimensions: 1) horizontal – in regard to people of the same category (e.g. the community of the Divine Persons or human community); 2) vertical – in regard to people of different categories (e.g. between a Divine being and a human being). A special kind of dialogue is the salvation dialogue or the evangelization dialogue, the fruit of which is the personal unification of the man with God. The characteristic feature of the dialogue is that it activates the person in both dimensions simultaneously: vertical and horizontal. The internal life of the Holy Trinity is understood as an incessant dialogue of love between the Divine Persons. Human beings are also involved in the dialogue with God. Through the dialogue with God and with people, the human being gains a new, more perfect image of God, which is finalized in the heavenly state and in the community of “the new heaven and the new earth”. The vertical dimension of the dialogue indicates relations happening between God and man. The Bible refers to this dialogue several times associating it with the history of the Chosen People. God chose one nation to accept, take care of and to transfer the truth of the real Divinity to future generations; the truth about God who comes to people – about Emmanuel. The Second Vatican Council teaches that the mission of the Chosen People is continued in the contemporary world by the presence and the service of Church15. The Divine people – kahal Jahveh – were chosen to preach the truth about the One and Only God, and to represent Him in front of people. This task is assigned by God to one nation not as a reward for the nation’s merits, but in order to build a community of Divine people. God came to people in the person of the Incarnate Word to rebuild unity: the unity between people and between people and God which would reflect the community of the Divine Persons. This kind of unity and unification does not lead to the loss of personal identity and human nature. The unity of God, with people is expressed by mutual love. The dialogue of love is giving and mutual by bestowing. The result of the dialogue of love is the co-operation of God and man to continue the work of creation and salvation. The human being is able to co-operate with the Creator, and contribute to the creation work, mainly by parenthood. The vertical dimension of the dialogue links two levels of the horizontal dimension. The meeting of Infinite with Finite16 takes place in the human person who builds the community of love through the exchange of dialogue. The love of God, which is Love itself, is present in history due to the love between people. This love reveals itself especially through marriage and indicates the horizontal dimension of interpersonal dialogue17. 3. The human being – the human person as a woman and as a man The dialogue between man and God is possible due to the Divine image present in the human being. There are many features of this image; the essential idea supporting the following considerations can be found in Gen 1:2718. The theological explanation of the paradox of human 14

K. Parzych, Pojęcie dialogu, op.cit., p. 192. LG 9. 16 The notion of “Infinity” and “Finite” originates from the philosophy of Emmanuel Lévinas. Cf. E. Lévinas, Całość i Nieskończoność. Esej o zewnętrzności, Warszawa 1998. 17 O. K. Lubowicki, synthesizing the thought of John Paul II about conjugal love, explained that the pope describes the fact of “revealing” love of the Holy Trinity in the internal life, not only picturing the Divine love to man. Cf. K. Lubowicki, Duchowość, op.cit., p. 71. 18 The theological accent based on Gen 1:27, explaining the Divine image, is characteristic for anthropology and theology of marriage and family according to John Paul II. Cf. K. Lubowicki, Duchowość, p. 51. 15

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sexual resemblance and not-resemblance to the Divine Persons, focuses on the fact of the human calling to build the community of love, and is based on notions from personalistic categories. People of the opposite sex are different and equal at the same time19. What attracts people to one another is the natural equality and identity differentiation. There is a need to keep the relationship with the person who is perceived as the centre of unique and fascinating beauty. One person communicates the readiness to accept the other person’s values and is prepared to share at the same time. This is how an interpersonal, gift exchange dialogue takes place20. Such dialogue perfectly characterizes the internal life of the Holy Trinity. Even though the human beings are sexually differentiated, they were created in the image of God. This is why they are still able to perform the same dialogue that takes place in God21. Men and women are equal in terms of human dignity. They hold unique personal values, so they can become a special and unique gift for each other22. The sexual differentiation was intended by the Creator, and led to the formation of community in which everyone is given a chance for fulfillment through meeting a person of another sex23. This indicates interpersonal completion in the community24. People who create the community reflect the life of the Divine Persons through the dialogue which is an exchange of personal gifts. In the human sexual dialogue, the dialogue occurs through betrothed love25. 4. Mary – the woman accepting mercy The womb makes the human person a woman. It is a biblical symbol of motherhood. In regard to the person of the Blessed Virgin, it “was adapted” to place her in the centre of time (cf. Ga 4:4) and in the centre of history referred to salvation history. In Mary’s womb, there was the unification of the uncreated nature with the created one. Mary was well prepared for this event, but this situation did not violate her freedom and rights to decide about herself. Roman Catholic Church Tradition holds this truth in dogmas of Theotokos, of the Immaculate Conception of the Blessed Virgin26, and of the Assumption27. The description of the Angel’s Annunciation (cf. Lk 1:26-38) points to the fact that the Israeli woman, Mary, entered into a dialogue with the Divine Envoy in Nazareth. The conversation concerned not only the Messiah, but also the matter of virginity, motherhood and the femininity of the Blessed Virgin. This is how the betrothal dialogue occurred, which led to the human conception of the Son of God. Mary’s femininity was expressed by the reception of the Divine motherhood through physical fertility and pregnancy. This was the moment defining the fulfillment of Mary as a woman; and happening by the mystical unification the man with God – the dialogue of love28. The Blessed Virgin became an active participant of the exceptional event. She became the Mother of the Messiah, the Son of God. This is how she was distinguished from other women. The dignity of the Divine motherhood prioritizes her person among women of all generations29. Furthermore, referring to Mary as the person “full of grace”30 affirmed her independence from personal guilt and evil; it also indicates the privilege of the Immaculate Conception and the special gift of personal sainthood. Mary surpassed all saints with her personal excellence. She is the most important Saint, the Immaculate, penetrated by the Divine glory throughout the whole history of her life.

19

MD 6. Cf. John Paul II, Dives in misericordia (Nov.30, 1980) 10. 21 MD 7. 22 MD 8. 23 MD 7. 24 K. Lubowicki, Duchowość, op.cit., p. 139-147. 25 John Paul II, Evangelium vitae (Mar. 25, 1995) 23, Watykan 1995. 26 The dogma of Mary’s Immaculate Conception was announced on Dec. 8, 1854 in the dogmatic bulla Ineffabilis Deus by Pius IX. 27 The Assumption of the Blessed Virgin this is the dogmatic truth expressed on Nov. 1, 1950 in the dogmatic Constitution Munificentissimus Deus by Pius XII. 28 MD 5. 29 RMat 12-19. 30 Cf. Grecko-polski Nowy Testament. Wydanie interlinearne z kodami gramatycznymi, Polish translation: R. Popowski i M. Wojciechowski, Warszawa 1997, p. 239; W. Siwak, Fiat mihi secundum verbum. Maryja w Tajemnicy Wcielenia według Jana Pawła II, Lublin 2001, p. 109. 20

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Katarzyna Parzych-Blakiewicz: Mary – the person fulfilled as a woman, in:Mary and Joseph, at the origins of Christian culture, editors: K. Parzych-Blakiewicz, Rev. J.M. Wojtkowski, Olsztyn 2012, p. 151-162.

One can say that the Immaculate Conception precedes the eschatological fulfillment of Mary which crowns the human life with the resuscitation in Christ. The Blessed Virgin was born without original sin or any stain. The human body is a place of the beneficial intervention of God to repair sin results which destroyed the human person and brought death. The body renewed by the resuscitation is the consequence of the redemption work of Christ. Mary’s Assumption should be considered as the evidence of the full salvation state of Our Lady (including her femininity); it also refers to the fact of her resuscitation, and appears as the natural consequence of protection against sin; the Assumption is a sign of “filling” by the Divine mercy31. The intervention of the Blessed Virgin during the wedding in Cana of Galilee (cf. Jn 2:1-12) showed her feminine care over other people’s needs. It seemed as if God waited for human invitation to reveal his power. However, Jesus’ obvious distance and coldness towards Mary can be interpreted as an indication of Mary’s exclusion from the relation between God the Father and the Son32. John Paul II suggests that Jesus’ words bring new meaning to Mary’s motherhood. This novelty is based on introducing every human being into the saving and Messianic area. Wedding wine is a symbol of the spiritual needs of the “child” which can be only noticed by the “mother”33. The request of the Blessed Virgin was an appeal to the Divine kindness through the mediation of Jesus - the Son of the Blessed Virgin and the Son of God at the same time. She did it to support the wedding hosts; she invited the Son of God to bring the Divine dimension into the worldly reality. The significant aspect of the femininity phenomenon is expressed by the care over other people’s wellbeing; in regard to Mary, we use the notion of “spiritual motherhood” towards the Church and the world34. Mary showed her concern for the well-being of specific people. She fulfilled her own femininity through disinterested help.

5. Mary – the woman’s self-offering to God The Immaculate Conception is one of the implementation stages of the Divine mercy plan which was selection and preparation of the Redeemer’s Mother. The eternal virginity35 indicates her full devotion to God in her feminine existence36. Even though she is married to Joseph, she is in God’s full and absolute possession (cf. RC 18). The virginity of Mary became an important factor in the fertile dialogue of love. Her “eternal virginity” confirms the state of full approval of the human person for the Divine Person which is expressed by sexual abstinence37. This is the only way in which the Divine plan of the Incarnation could take place. The virginity of Mary is called “eternal”, because it lasts despite the fact of the physical birth of the Son. The eternal virginity indicates a number of moral virtues of Mary and the highest possible degree of human sainthood. The rule of sainthood is the transformation of human existence by the Divine mercy which is accepted by the human being as an act of self-offering to God38. Hence, the state of the eternal virginity points to the fulfillment of the Blessed Virgin as a woman devoted to the Divine betrothed as well as to His full acceptance of her personal gift.

31

The contemporary theological interpretation of the dogma of Mary’s Assumption emphasizes the matter of the eschatology fulfillment of the human person, which applies to each man. Cf. W. Życiński, 50 lat dogmatu o wniebowzięciu Maryi. Ekumeniczne wątpliwości i nadzieje, in: Mariologia na przełomie wieków, (ed.) L. Balter, P.M. Lenart, Częstochowa – Niepokalanów 2001, p. 128-129. 32 L. Scheffczyk, Maryja, op.cit., p. 21. 33 RMat 21. 34 John Paul II’s Mariology, which continues the theology of the Second Vatican Council, emphasizes the active participation of Blessed Virgin in the Church as the Intermediary and Spiritual Mother of the believers. Cf. A. Dulles, Blask wiary. Wizja teologiczna Jana Pawła II, Polish translation: A. Nowak, Kraków 2003, p. 85-86. 35 Mary’s Eternal Virginity is the truth of faith known since the first ages of the Tradition: Second Council of Constantinople (553); First Lateran Synod (649); Fourth Lateran Council IV (1215) and Second Lyon Council (1555). 36 Cf. J. Bolewski, Początek, op.cit., p. 366-375; L. Scheffczyk, Maryja, op.cit., p. 43, 45-47. 37 Cf. L. Scheffczyk, Maryja, op.cit., p. 33n. 38 Cf. MD 20.

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Katarzyna Parzych-Blakiewicz: Mary – the person fulfilled as a woman, in:Mary and Joseph, at the origins of Christian culture, editors: K. Parzych-Blakiewicz, Rev. J.M. Wojtkowski, Olsztyn 2012, p. 151-162.

Roman Catholic Church Tradition worships Mary as the Virgin. Her virginity has deep religious motivation. The virginity was chosen by Mary as the modus vivendi, and resulted from her fascination with God; it also served the redemptive intentions of God. It seems that Mary accepted her life as virginal and maternal service to the Messiah and His work. The combination of permanent virginity and motherhood is not possible in the life of other women. Mary’s virginity could be maintained only due to the specificity of her motherhood. It could happen only with the unique creative interference of the Holy Spirit. The Blessed Virgin was fulfilled as a woman through absolute devotion to God; the absolute sacrifice to her child made her a fulfilled mother. 6. Mary’s motherhood The first and basic human vocation is marriage and parenthood. The Blessed Virgin followed this calling. Every daughter of Israel who knew the Messianic prophecies was aware of the Messianic nature of her motherhood, howewer, did not become the mother of the Messiah. The Blessed Virgin, being a pious Jewess, did not reject God’s request for Messianic motherhood. Love and devotion of the Blessed Virgin to God led her to pronounce the fiat confession in which she agreed to follow the Divine Will. This was a fully free act which proved her strong faith and awareness of participating in the Divine mystery39. The faithful acceptance of the Divine motherhood made Mary and Joseph’s life untypical. Both of them preserved their virginity. God accepted Mary’s love and sacrifice, and offered her the Divine motherhood. In this way the accent of the Divine love, which was Mary’s priority in all of her choices, was not changed. Her love was focused on God as well as on his and her son. Woman’s fulfillment has two dimensions: motherhood and virginity40. The Blessed Virgin’s feminine fulfillment took place both through motherhood and simultaneous virginity. This state corresponds with the specific calling that God offered her. This phenomenon characterizes Mary’s person41; it is a consequence of the perfect fulfillment of Mary’s vocation as a human being to cooperate with God for the sake of His redemption work. The completion of this task required feminine charisma – generous love specific to motherhood42. The Blessed Virgin accepted virginal motherhood as her life calling and the way to achieve personal and feminine fulfillment. 7. Mary – the woman fulfilled in Christ The only way to human fulfillment is through Christ. Hence, the discussion about Mary’s fulfillment should also touch its Christological aspect. Theology draws the ethical image of the Blessed Virgin, emphasizing the excellence of her faith proved by her deeds and the fiat towards the mystery of the Divine Incarnation. Mary was fulfilled in Christ as God came in to humankind43. It happened because she agreed for Divine motherhood, and accepted the Divine Word in her womb. Mary’s attitude was the result of her personal relationship with God. Prof. Bartnik says that ‘salvation is the final stage of human personalization’, and can be referred to as “in-personalization” of the human being into the Trinity44, whereas the fulfilled person is “in-personalized” into Christ45. According to this theological theory, Mary appears to be fulfilled in God through her inclusion – “in-personalization” – into unity with Him. The relationship with God enabled her to become a Christian, which means she was included-transformed-“in-personalized” in Christ and, at the same time, remained in the community with other people (Church)46. The Christological accent of Mary’s fulfillment is common to the ecclesiological one – it shows the Divine motherhood of the Blessed Virgin in charismatic dimension. Mary gives birth to Christ not 39

L. Scheffczyk, Maryja, op.cit., p. 13n. MD 17, 20. 41 MD 17. 42 MD 18. 43 RMat 41. 44 “in-personalization” – translation the Polish neologism “w-osobienie”. Cf. Cz. Bartnik, Teologia historii, Lublin 1999, p. 236. 45 Ibidem, p. 271. 46 “in-personalized” – translation the neologism “w-osobioną” – a phrase made from “w-osobienie” according to Cz. S. Bartnik. The similar context cf. RMat 42. 40

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for her own family and reproduction purposes, but on God’s request and for the well-being of the whole of humankind47. Mary’s femininity seems to be the perfect environment for bearing Christians – people “inpersonalized” in God, saved and included in the realization of the Divine creation and salvation plan through the unity with Christ. John Paul II teaches that God – in covenant with mankind in Christ – introduced “woman’s motherhood” into the economy of salvation through Mary’s motherhood48. Mary experienced personal fulfillment as a woman through her motherhood towards the most perfect and excellent among people – Jesus Christ. Her motherhood should be perceived in a broader sense, not only as a moment of birth, but also child care, upbringing and giving company to her adult son. 8. Mary as Joseph’s wife Femininity could be accomplished only in relation to masculinity, in the dialogue of love between a man and a woman that perfects the Divine image in a human being. Joseph, a pious Jew and a Church saint, was Mary’s companion on her way to full femininity. Mary’s motherhood was incomprehensible for Joseph. He had to be a man of great faith, piety, power and kindness in character. The cultural rules of the Chosen People ordered a husband to divorce the unfaithful wife. Mary, because of the mysterious conception of Jesus, could be accused of conjugal infidelity and stoned to death as a result. Joseph could use legal procedures and leave the wife who could have committed infidelity before they started to live together. However, he did not take advantage of the cultural custom. He accepted Mary and her child. Why did he act this way without definite proof of her innocence? Joseph followed the suggestion received from an angel he saw in his dream; he chose the religious authority of the angel over the law. However, he did not decide against himself; he believed the angel and accepted Mary because he loved her. Joseph’s love for Mary enabled him to accept the Divine Son who became human in Mary’s body. It can be said that deep and genuine love took place in Joseph’s and Mary’s marriage – love perceived as the dialogue of personal gift exchange (cf. RC 7) as well as personal fulfillment of men and women. The marriage goal was reached in Mary and Joseph’s relationship. There was love which enabled the mutual pursuance of human perfection and support in personal worship of God49. Mary lived in a matrimonial union built on the basis of Divine motherhood, but also in daily life community with Joseph, Mary’s betrothed and the protector of young Jesus. Jesus Christ, living in the human family, helped the Blessed Virgin to reach her feminine fulfillment. What is more, the marriage with Mary enabled Joseph to experience his masculine fulfillment through maintaining respect, distance and love towards his wife. In regard to Joseph’s legal parenthood, he fulfilled his calling to co-operate with God towards redemption (cf. RC 8, 19). 9. Summary The personal fulfillment of the Blessed Virgin embraces the wealth of personal values implemented in the relationship with God and other people. The multidimensionality of Mary’s “selffulfillment” implies the fullness of the salvation state prioritizing her position among the Saints. Mary is the most eminent Church member. She fulfilled the Divine Will, meticulously using all her personal attributes and special gifts of Divine Mercy. The heroic trust and self-commitment to God perfectly harmonized with the mercy which supported Mary in the pursuance of her personal vocation. Consequently, the Divine Glory perfected through Mary, fulfilling her as a creation submerged in God. One of the most important human features is sexuality which defines the eschatological manner of fulfillment in human worldly life. Human sex relates to creation and order of nature; it is a natural attribute of the human person; has significance in personal salvation dialogue with God and people.

47

MD 4. MD 19. 49 LG 48. 48

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Katarzyna Parzych-Blakiewicz: Mary – the person fulfilled as a woman, in:Mary and Joseph, at the origins of Christian culture, editors: K. Parzych-Blakiewicz, Rev. J.M. Wojtkowski, Olsztyn 2012, p. 151-162.

Mary - the virgin and the mother – holds all positive female features. She is fulfilled in her femininity, understood as a gift and a task accomplished with the love to God and people. Mary, the mother of Jesus Christ, is a person perceived by the Church and some theology scholars as a woman fulfilled in motherhood and virginity at the same time. The double fulfillment is a feature characterizing Mary who was called by God to accomplish her life task. Mary reached the ultimate goal of her life – she fulfilled herself in God. English consult: Anna Bojarska and Dominic Sheridan Maryja – osoba spełniona jako kobieta Streszczenie Spełnienie osobowe Maryi obejmuje bogactwo wartości osobowych, aktywnych w życiu z Bogiem i ludźmi. Wielowymiarowość „spełnienia się” Maryi składa się na pełnię stanu zbawienia, sytuując Ją na czele wszystkich świętych. Maryja jest najznamienitszym członkiem Kościoła. Spełniła w swoim życiu osobistym wolę Bożą, wykorzystując bez zaniedbania do tego celu wszystkie przymioty swojej osoby oraz szczególne dary Bożej łaski. Heroiczne zaufanie i powierzenie siebie objawiającemu się Jej Bogu, doskonale współbrzmiało z łaską, która wspierała Maryję w wypełnianiu osobistego powołania. Tym samym w osobie Maryi udoskonaliła się Boża chwała, spełniając Ją jako stworzenie zanurzone w Bogu. Jedną z ważnych cech osoby ludzkiej jest płciowość. Ona określa sposób eschatycznego spełnienia osoby ludzkiej w doczesności. Płeć osoby ludzkiej wiąże się z porządkiem stworzenia i natury. Jest naturalnym wyposażeniem osoby ludzkiej. Posiada znaczenie w osobistym zbawczym dialogu z Bogiem i z ludźmi poprzez czyny miłości. Maryja – dziewica i matka – nosi wszystkie pozytywne cechy niewieście. Spełnia się w kobiecości, jako w darze i zadaniu realizowanym w miłości do Boga i miłości do ludzi. Maryja – Matka Jezusa Chrystusa jest osobą, którą Kościół i niektórzy współcześni teologowie postrzegają jako kobietę spełnioną w macierzyństwie i dziewictwie zarazem. Jest to cecha charakteryzująca osobę Maryi powołaną przez Boga do wypełnienia Jej życiowego zadania. Przez nie Maryja osiągnęła ostateczny cel życia – spełniła się w Bogu. Słowa kluczowe: Maryja, kobieta, kobiecość, spełnienie osobowe, dialog, macierzyństwo, małżeństwo Key words: Mary, woman, femininity, the personal fulfillment , dialogue, motherhood, marriage

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