Dear friends in Christ,
On the Solemnity of Mary, the Holy Mother of God, Year A (1 January 2026), I bring you greetings and God’s blessings!
Introduction
Today, the Church sets before us Mary as a model of virtue. In the first reading, Moses blesses the children of Israel at God’s command. In the second reading, St. Paul assures that we have received the spirit of adoption. The gospel reveals how Mary kept everything that was said about her son and pondered them in her heart. With Mary, we can face the New Year with confidence.
Theotokos, Marian Dogmas, and Mary in Islam
A dogma is an official teaching of the Catholic Church about faith and morals proclaimed by the Magisterium (the teaching body of the Church) through the Roman Pontiff that is binding on all Catholics. It invites us to learn from Mary’s school of love and obedience to God’s will. The four Marian dogmas include Her Divine Motherhood (Theotokos), Perpetual Virginity (always a virgin), Immaculate Conception (conceived without sin), and Assumption (taken body and soul into heaven).
Mary is the Mother of God because the child Jesus, who is the Second Person of the Blessed Trinity, is described as Holy and addressed as the Son of God (Cf. Luke 1:35). Mary’s Cousin Elizabeth in Luke 1:43 would also inquire rhetorically, “Why should I be honoured with such a visit by the Mother of my Lord?” Taken as a reference in Aramaic, the title “the Mother of my Lord” would refer to Jesus Christ as Adonai, “My Lord.”
As a dogma, Theotokos simply reveals Our Lady as the Mother of God. It is traced to the Council of Ephesus in 431, the third Ecumenical Council. Earlier, St. Athanasius (373) had argued that theotokos shows that the true humanity of Christ pre-existed. It was Cyril of Alexandra who rose against Nestorius, the Patriarch of Constantinople (Turkey), who held that Mary was only the mother of the human Jesus and not God.
St. Cyril defended the teaching that Mary is theotokos because she gave birth to the Word of God made flesh. Since then, the Catholic Church has upheld the teaching that Christ has two natures, human and divine, insisting that the Virgin Mary gave Christ humanity. As such, theotokos simply means “God bearer.”
Interestingly, Muslims hold the BVM in high esteem. Interestingly, in the Holy Quran, there is no woman mentioned except Maryam, the Mother of Isa, Jesus, whom Christians regard as the Christ. Chapter 3 of the Holy Quran is called “family of Maryam,” and chapter 19 is titled “Maryam.” Chapter 3:34 says Mary was born without original sin; she never committed any sin in her life, and she was ever a virgin. Also, Quran chapter 50:23 reveals that she went to heaven with her physical body, describing the Assumption of the Blessed Virgin Mary into heaven.
Review of the readings
In the first reading (Numbers 6:22-27), God commanded Moses to bless the sons and daughters of Israel. This divine benediction signals dependence on God, who is dependable and merciful.
In the second reading (Galatians 4:4-7), St. Paul assures that we have received the spirit of adoption, through the incarnation, made possible through the cooperation of Mary, the mother of God, making heirs of the kingdom.
In the gospel (Luke 2:16-21), we are told that Mary kept everything that was said about her son, pondering it in her heart. The epochal events Mary ponders include the visit of the shepherds, leading to Jesus’ circumcision and naming.
Takeaway Lessons
1. Just as Moses blessed the people in the first reading, we must commit ourselves to God’s care while seeking his blessings to “keep us, let his face shine upon us and be gracious to us.”
2. As we start a New Year, the Church invites us to imitate the Shepherds in seeking the infant King while assuring that his Mother, Mary, would not refuse to show us her son.
3. We are assured that just as Our Lady did it for the couple at Cana in Galilee when they ran short of wine (Cf. John 2:1-11), she will do no less for us if we “do whatever he tells us.”
4. By showing their son to the shepherds, Jesus and Mary teach us to develop a generous spirit through sharing our time, treasure, and talent for the work of God.
5. Amid intractable violence across the world, the United Nations, all governments, and people of goodwill are challenged to initiate and sustain peace engagements through disarmament, deradicalization, and genuine dialogue.
Conclusion
It is time to situate our New Year commitments around spiritual realities – a commitment to attend daily Mass, recite the rosary daily, undertake penance, embrace charity, and share in the life and mission of the Church as a chorister, reader, server, or pass keeper. In corporate life, it is also crucial to commit to being more patriotic, fulfilling our civic duties, and contributing to the development of society. May all Marian groups and Christians commit to “a lively faith that is animated by charity.” May the peace of Christ reign in our hearts, homes, and country – Happy New Year!
