Diploma in Religions Formation

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    The Spiritual Motherhood of Mary in the Light Of John's Gospel
    (Tangaza University College, 2005-04) Mwothiru, Jacinta
    My choice of the topic: "The Spiritual Motherhood of Mary. Its Application to the Cottolengo Contemplative Sisters in the Third Millennium," was inspired by my grandmother's genuine and innocent' question: "Are you really going to get lost wholly without leaving behind an image of yourself?" This question made me ask some rhetorical questions, which have lingered in my mind since 1992, twelve years down the line. Do women cease to be mothers the moment they renounce physical motherhood to embrace religious life? C. Do they really merit the title "bitter spinsters" who have run away from family responsibilities in order to enjoy life egoistically, as my grandmother and many others say? This essay attempts to answer the above queries by trying to explore the Cottolengo contemplatives' vocation to spiritual motherhood, in imitation of Mary the Mother of God and our Mother. I have purposely chosen Mary to accompany me as my guide and model in this research, simply because she lived and continues to live her vocation to both physical and spiritual motherhood in the truest and fullest sense of the term. By fixing my eyes on her in prayer, I already have a glimpse that, had the religious women ceased to be mothers, had they renounced their vocation to motherhood, they would not only be the most unfortunate category of people on earth, but they would also merit everybody's pity. The title "bitter spinsters" would really befit them. That of the religious women, however, is a motherhood that is realized at a different level, at the spiritual level. This however, does not mean that renunciation of the physical motherhood is not demanding. Actually, our current Pope John Paul II underlines lucidly that which it entails: "Renunciation of physical motherhood which can involve great sacrifice for a woman, makes possible a different kind of motherhood: motherhood according to the spirit."2 Through this study therefore, I want to deepen my knowledge of our sublime vocation (as Cottolengo contemplatives), to spiritual motherhood, in order to savor its sweetness and to grow in greater appreciation and love of it, because as the axiom goes: "The more we know, the more we love." It is my humble intention too in writing this paper, to be able to present to my people — in a balanced but convincing way — the truth that the renunciation of physical motherhood in order to consecrate one's life to God, does not impoverish or suffocate one's life in sterility. If truth be told, such renunciation for such a noble cause elevates one to a motherhood that is far superior,3 by virtue of one's spiritual union with God. The method that we will use in writing this essay is descriptive, analytical and synthetic. This research paper is composed of four chapters. The first chapter looks into the divine motherhood of Mary, as the background against which we will study Mary's spiritual motherhood. Her spiritual motherhood springs, as it were, from her divine motherhood. In chapter two we will present a synthetic analysis of Mary's spiritual motherhood in the light of John's gospel. We will make ample use of John's Calvary episode (JnI9:25-27) in which Mary features eminently as a spiritual mother. Chapter three reflects on the spiritual motherhood of Mary as experienced in the "Little [louse of Divine Providence," taking as our point of departure the life history of St. Joseph Benedict Cottolengo — the founder of the above-named "opera," and his personal experience of Mary's spiritual motherhood. This will zero in on a brief consideration of the active response that is expected from God's and Mary's children — beneficiaries of Mary's maternal love, care, protection... name them. Finally, chapter four will be a concrete demonstration of how the Cottolengo contemplative sisters realize their vocation to spiritual motherhood, following in the footsteps of Mary, their model and teacher. This essay closes with a general conclusion in which the ideas from the four chapters are recapitulated. The ideas and insights that make up this essay are taken from the rich mines of Sacred Scripture, Magisterium, sound and reliable literature on the topic, Cottolengo's spirituality and personal reflections. Lastly, I have decided to focus my attention on the Cottolengo contemplative sisters in the third millennium for the simple reason that we are "products" of our time: a time tarnished by individualism, materialism, secularism..., all attitudes that bespeak in very human terms, efficiency and productivity. Thus, whatever and whoever does not bring in profit is excluded. This exclusion may go to the extent of moral extermination or at most, even taking one's life. Thus, the figure of a mother4 makes a world of difference, in a world and culture of death as the one we are living in. This is because she sows seeds of life wherever she finds herself