Matthew 12:49

(in Luc. 8:21.) Nor does He overthrow the duty of filial submission, which is conveyed in the command, Honour thy father and thy mother, (Ex. 20:12.) but shows that He owes more to the mysteries and relationship of His Father, than of His mother; as it follows, And stretching out his hand to his disciples, he said, Behold my mother and my brethren.

Did not the Virgin Mary do the will of the Father, who believed in faith, conceived in faith, was chosen from whom salvation would be born among men, was created by Christ before Christ was created in her? Holy Mary indeed did the will of the Father: and for this reason, it is greater for Mary to have been a disciple of Christ than to have been the mother of Christ: it is greater, it is more blessed to have been a disciple of Christ than to have been the mother of Christ. Therefore Mary was blessed because, even before giving birth, she carried the Master in her womb. See if it is not what I say. While the Lord was passing by with the following crowds and performing divine miracles, a certain woman said: "Blessed is the womb that carried you!" And the Lord, so that happiness would not be sought in the flesh, what did He reply? "Rather, blessed are they who hear the word of God and keep it." Hence, therefore, also Mary is blessed because she heard the word of God and kept it: she preserved the truth in her mind more than the flesh in her womb. Christ the truth, Christ the flesh: Christ the truth in Mary's mind, Christ the flesh in Mary's womb; greater is what is in the mind than what is carried in the womb. Holy Mary, blessed Mary, but the Church is better than the Virgin Mary. Why? Because Mary is a portion of the Church, a holy member, an excellent member, an outstanding member, but still a member of the whole body. If of the whole body, surely the body is greater than the member. The Lord is the head, and the whole Christ is head and body. What shall I say? We have a divine head, we have God as the head.

He did not then, as Marcion and Manichæus say, disown His mother, so as to be thought to be born of a phantasm, but He preferred His Apostles to His kindred, that we also in a comparison of our affections should set the spirit before the flesh.

Let us also expound in another way. The Saviour is speaking to the multitude—that is, He teaches the Gentiles the inward mysteries; His mother and His brethren, that is the synagogue and the Jewish people, stand without. And when they shall have asked and enquired, and sent a messenger, they shall receive for answer, that their will is free, and that they can enter in, if they will believe.

That which I was lately saying, that when virtue is wanting all things are vain, this is now also pointed out very abundantly. For I indeed was saying, that age and nature, and to dwell in the wilderness, and all such things, are alike unprofitable, where there is not a good mind; but to-day we learn in addition another thing, that even to have borne Christ in the womb, and to have brought forth that marvellous birth, hath no profit, if there be not virtue. And this is hence especially manifest. "For while He yet talked to the people," it is said, "one told Him, Thy mother and Thy brethren seek Thee. But He saith, who is my mother, and who are my brethren?" And this He said, not as being ashamed of His mother, nor denying her that bare Him; for if He had been ashamed of her, He would not have passed through that womb; but as declaring that she hath no advantage from this, unless she do all that is required to be done. For in fact that which she had essayed to do, was of superfluous vanity; in that she wanted to show the people that she hath power and authority over her Son, imagining not as yet anything great concerning Him; whence also her unseasonable approach. See at all events both her self-confidence and theirs. Since when they ought to have gone in, and listened with the multitude; or if they were not so minded, to have waited for His bringing His discourse to an end, and then to have come near; they call Him out, and do this before all, evincing a superfluous vanity, and wishing to make it appear, that with much authority they enjoin Him. And this too the evangelist shows that he is blaming, for with this very allusion did he thus express himself, "While He yet talked to the people;" as if he should say, What? was there no other opportunity? Why, was it not possible to speak with Him in private? And what was it they wished to say? […]