from all stain of original sin, is a doctrine revealed by God and therefore to be believed firmly and constantly by all the faithful Brantl, 1962: 78.
The above quotation shows that Catholics have a belief that veneration to Mother Mary is an important thing in Catholic‟s way of life.
b. The Reflection of Total Surrender from Mother Mary as the Model of
Faith
Mother Mary is pictured as a woman who has total surrender in accepting God‟s plan. It is seen through Her answer “Be it done to me according to your
word” Luke 1:38. Further, Ivone Gebara and Maria Clara Bingemer as quoted in Coyle‟s Mary in the Christian Tradition reflect theologically that Mary is a
woman with faithful figure. They say that the figure of a Jewish woman who gave birth to the messiah under the law of j
udaism is the sign that God‟s kingdom has arrived Coyle, 1996: 9. Ivone Gebara and Maria Clara Bingemer as quoted in
Coyle‟s Mary in the Christian Tradition also comment that The “fullness of time” that the apostle mentions is both end and beginning;
it is the end of a journey during which God led God‟s people, God speaking to the people “in fragmentary and diverse ways”; it is the
beginning, of a new state of things in which God takes human flesh and a human face within history, in the midst of a people, of which the woman
Mary is the faithful figure Coyle, 1996: 9.
The above quotation shows that through Mother Mary, people realizes that the mystery of God
in the “fullness time” is the central of history when the Son of God was born. Here, Mother Mary with her total surrender participates in the
God‟s plan. A young woman in a patriarchal society in that time has a strong bravery to take a risk because she believes to God. The
refore, Mother Mary‟s way is considered as the total surrender to God and it becomes the model of faith.
c. The Link between the Figure of Mary and Imagery of the Divine
Development of the study of Marian tradition moves from time to time. It is signaled from many kinds of title given to Mother Mary such as Our All Holy,
Immaculate, Most Blessed and Glorified Lady, Mother of God and Ever-Virgin Mary. Every title has certain history to picture Mother Mary. It is the same as well
as the figure of Mary and imager y of The Divine. Johnson‟s theory 1989: 31 on
Mary and the Image of God as quoted in Donnelly‟s Mary, Woman of Nazareth
Biblical and Theological Perspectives stated that figure of Mary and imagery of
the divine have morphological similarities between the post-Constantinian eclesial cult of Mary and the cult of the great mother in the Mediterranean world
where Christianity was moving. In other words, between Catholic faith and the mystery of cults give an evidence that there is a process of adaptation and deeper
understanding in figuring Mary and imagery of The Divine. This symbolism opens the female representation of God.
Related to the process of assimilation between Mary and the female representation of God, Elizabeth Johnson as quoted in
Donnelly‟s Mary, Woman of Nazareth Biblical and Theological Perspectives
that Places in nature where female deities had been honored with pilgrimage
and prayer became associated with Mary: grottoes, springs, promontories, mountains, lakes, woods. Shrines and temples to the goddess were
rededicated to Mary the mother of God, outstanding examples being found in Rome, Athens, Chartres, and Ephesus Johnson, 1989: 32.
The statement above shows that pilgrimage and prayer search for some places in nature where they can communicate or pray to Mother Mary. Grottoes, springs,
