Here is a taste of the book on the Creed I am working on:
Mary: Model Disciple of Jesus
John sees Mary as a sign and icon of the Church, just as the early Fathers did. All of them thought her virginity, like Christ’s, was significant. For all ancient Christians, Mary is the model disciple whose sacrificial offering of virginity corresponds to Christ’s sacrificial (and virginal) offering, just as the disciple’s offering of the body as a “living sacrifice, holy and acceptable to God” is the fitting response of worship to the Lord (Romans 12:1). She does for us something even Jesus, God though he is, cannot do: She shows us what the perfect disciple of Jesus looks like.
Mary, more than any other human being who ever lived, enjoys a relationship with Jesus that remains utterly unique—and therefore, paradoxically, profoundly important for those of us who do not share it. More than anybody, Mary models the self-donating love of the disciple in imitation of Christ. Like Abraham, she is chosen for the sake of the unchosen. For her face is, as Dante said, “the face that is most like the face of Christ’s.”
That’s more than poetry. For Jesus, we must remember, took his humanity from her. At the very level of physical appearance, it is quite likely that they strongly resembled one another. But even more profoundly, she was the disciple who spent more time in the direct presence of Jesus, loving and learning from God Incarnate more than anyone else who ever lived. And she didn’t begin her discipleship by crying, “Depart from me, for I am a sinner” (Luke 5:8), nor with the necessity of being knocked to the ground and blinded to get her attention (cf. Acts 9), but with immediate, complete, and loving submission to the will of God (Luke 1:38). In every other case, the overture of grace is received imperfectly. But in one case—Mary’s—it received a perfect welcome on behalf of the whole Church—enabled (like all sacrificial gifts) by the power of God’s grace. Mary was the disciple who loved Jesus more deeply and lived with him more closely than anyone, and the living sacrificial offering she made of her body was like nobody else’s. For Jesus himself was the living sacrifice of her body and the very fruit of her womb. When the lance pierced his heart, it pierced hers, too (cf. Luke 2:34–35). No other disciple of Jesus has ever offered more to God than she offered.
Mary is a virgin because her virginity is the sign of her faith “unadulterated by any doubt,” and of her undivided gift of herself to God’s will (Lumen Gentium 63; cf. 1 Corinthians 7:34-35). It is her faith that enables her to become the mother of the Savior: “Mary is more blessed because she embraces faith in Christ than because she conceives the flesh of Christ” (St. Augustine, De virg., 3: PL 40, 398). (CCC 506)
Mary was not blessed because she gave birth. She gave birth because she was blessed: blessed to be chosen by God and more blessed still to have the pure faith to respond with an unreserved “yes” to God’s call—a pure faith she never lost or tainted, all the way through the bitterness of Golgotha or the rest of her life. It’s not just her face, but her love for God, that most resembles Christ’s.
Mary: Immaculate and Assumed into Heaven
The Church teaches that Mary was granted the grace of both Immaculate Conception and Assumption into Heaven. The Immaculate Conception does not, contrary to a common misunderstanding, refer to the conception of Jesus (that is the Virgin Birth). It refers, rather, to Mary and means that she was preserved from all sin, both original and actual, from the moment of her conception.
Both the Immaculate Conception and the Assumption are gracious gifts given her by God and both are gifts wherein she cooperated freely with the grace of God. More than this, both are gifts given her as signs to us in our struggle and pilgrimage toward Heaven. Mary’s preservation from all sin both original and actual was a help for her as she raised Jesus and endured the horrors of his Passion. But it is also a sign to us of the truth of our relationship with God.
One of the things we struggle with is the belief that sinfulness is the deepest truth about who we are. We are tempted to believe it of our enemies and often even more tempted to believe it of ourselves. When we sin, we say of others and ourselves that “the mask is off”—as though the image and likeness of God is the fraudulent thing about us and sin is the most fundamental truth. It’s like saying the hole is the truest part of the donut.
Mary shows us that our human nature is made by God to be wholly good and that sin, therefore, is not what constitutes our humanity but what destroys it. Mary is not less human, but most deeply human because of her preservation from sin. She stands as a sign of hope for us that we too will be as deeply saved from sin as she has always been when we reach Heaven.
This is why the Church has also always preserved the Tradition of her Assumption into Heaven as the fitting and gracious reward for her lifelong fidelity to her Son. Once again, this honor, given to her by God is not simply for her sake but for ours as well. She shows us, as the icon of the Church and the model disciple, what awaits all who live their lives in fidelity to Jesus.
Mary as Mother of the Church
The Church has always encouraged the faithful to cultivate a loving and filial relationship with Mary. Some Christians are fearful that doing so is a form of idolatry. But there are two very biblical reasons that this is a false fear.
The first is that the love of God and the love of neighbor—especially those neighbors we call our father and mother—are not in competition. It is God himself who commands us “Honor your father and your mother” (Exodus 20:12).
The second is that Jesus himself gave us Mary as our mother as his very last gift before departing this life. That is the meaning of this story:
When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, “Woman, behold, your son!” Then he said to the disciple, “Behold, your mother!” And from that hour the disciple took her to his own home. (John 19:26-27)
John makes clear that he is choosing from a wealth of information about Jesus, saying, “Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name” (John 20:30-31). In other words, every syllable he records has a theological purpose. He is therefore not telling this story because he thought you might be idly curious about how Judean widows were cared for in the first century.
On the contrary, he is telling you this story for two reasons.
First, as a reminder that Mary was indeed a perpetual virgin (that’s why it was necessary for John, the beloved disciple, to care for her once Jesus was gone: he had no siblings).
Second and most importantly, because John want us to see the truth that we are the Beloved Disciple as well and that it is to all of us that Jesus speaks when he says, “Behold your Mother.”
All of this and a great deal more is crammed into this very brief mention of the Blessed Virgin Mary for a simple and profound reason: when God became man, her life became inextricably entwined, not only with the life of the Second Person of the Trinity, but with every single person, baptized and unbaptized, who has ever lived and who will ever live, for her Son died for every single person who has ever lived and will ever live.
The key to understanding everything the Church says about Mary is simply this: the thing about Mary is that the thing is not about Mary. Her life is an entirely referred life. Her mission is summed up in her words at the wedding at Cana: “Do whatever he tells you” (John 2:5). And because of this, every teaching the Church has concerning her always comes back to the reality that Mary is the first guardian of the Faith, revealing through her person the truth about who Jesus is and therefore about who we are. For Jesus does not simply reveal the Father to us. He reveals us to ourselves.
 Dante Alighieri, Paradiso, XXXII 85–86.
 Gaudium et Spes, 22. Available on-line at http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_cons_19651207_gaudium-et-spes_en.html as of July 25, 2018.
Speaking of Mary, will you discuss deification in the book?