by Diego G. Passadore
Reviewed by Eileen Quinn Knight, Ph.D. Profiles in Catholicism
The author, Passadore, is a native of Montevideo, Uruguay. He is a secular Catholic who takes joy in preaching Jesus Christ to the outskirts of society. He is an engineer by profession.
In Mary, the new Woman, Diego G. Passadore highlights an important Marian title that is supported by Scripture, the Magisterium, and Catholic liturgy. The Virgin Mary is not only the “New Woman” prophesized in Genesis 3:15; she is also called: the New Woman” twice by Pope St. Paul VI in his 1974 apostolic constitution, Marialis Cultus.
Mary as the “New Woman” is likewise found in three liturgical celebrations related to Mary of the 1980s. This, though, is sometimes lost in the English translation. The author provides support for the important Marian title, and he sheds new light on the Blessed Virgin Mary’s role in salvation history as the “New Woman.”
Although this tradition of Mary as the New Eve has a long history and papal support, not enough attention has been given to Mary as the “New Woman.” As the author rightly notes, there is only mention of the name Eve after the fall in Gen3:20. Prior to the fall, however, there are ten references to “the woman” Moreover, Jesus does not address his mother as “Eve” at the wedding feast of Cana (Jn 2:4) or from the Cross (Jn 19:26) Instead, he addressed her as “woman” In a similar way in Revelation 12:1 there is no mention of the New Eve ‘clothed with the sun’.
Mary, the New Woman is more than just an argument for Mary as the “New Woman”. It is a rich synthesis of insights into Mary as the Ark of the Covenant, the mother of all, and the model of contemplation. The author brings together many beautiful reflections on Mary Church Fathers, medieval theologians and recent figures such as Edith Stein, Pope John Paul II, and Pope Francis. In addition, he shows the importance of Mary for the dignity of women, the feminine dimension of the Church and the promotion of peace and human fraternity. Readers will benefit from the many deep insights drawn from Scripture, the Protoevangelium of James and the writings of mystics.
Passadore deserves special credit for noting how Mary, the Mew Woman, is given recognition in the liturgical life of the Church, In an appendix at the end, he shows how this title is found in the litany of the rite for the crowning an image of Mary; in the blessing of an image of Mary; and the Mass of Mary, the New Woman, found in the 1986 Collection of Marian Masses. It is worthy nothing that this Mass is translated in the Mass for “holy Mary, the New Eve” in English whereas the Latin is Santa Maria, Mulier Nova – Holy Mary, the New Woman.
Some Catholics might feel challenged by Passadore’s preference for calling Mary the “New Woman” instead of the “New Eve”. In this respect this book can be described as provocative. Perhaps, though, this is a needed provocation. Catholics should recognize Mary as the New Woman as Paul VI, John Paul II and the liturgy have done. St. Paul VI reminds us that “Mary, the New Woman, stands at the side of Christ, the New Man, within whose mystery the mystery of man alone finds true light” The Blessed Virgin, by her Immaculate Conception and union with Christ, is central to salvation history. Mary, the New Woman, helps to bring about the new humanity, redeemed by her divine Son. This is why the Virgin Mary, the New Woman, is blessed among women and all creation. It is a book for a Catholic audience that understands the importance of Mary in our Church history.