Nov 2 Sat
Why did Mary say she was a slave girl?
In the Gospel, the first appearance of δούλη (doulē, translated as slave-girl, or handmaid) is in Luke 1:38, where Mary, upon receiving the announcement of the angel Gabriel, responds, "Behold the slave girl of the Lord; be it done unto me according to thy word."
The term slave girl is used symbolically. Mary does not refer to herself as a slave but in the context of total submission to God's will. The use of the word slave-girl highlights the relationship between Mary and God as one of total dependence and, at the same time, emphasizes her inner freedom with which it is realized.
Mary becomes God's slave because she chooses to accept His Will, in a free surrender that fills her with dignity and purpose. It is not a forced subjection, but a fully conscious choice of service.
The passage in Luke 1:48 reinforces this vision: "Because he has looked upon the humility of his slave-girl from now on all generations will call me blessed." Mary's "humility" is exalted, not because of her social lowliness, but because of her availability to freely submit to God. Thus, the term slave here takes on the sense of exaltation through humility.
In Philippians 2:7, Paul describes Christ saying, "he emptied himself, taking the form of a slave (δοῦλος), being made in the likeness of men. And thus, recognized as a man by his presence." Here, the notion of slavery is framed within Jesus’ voluntary stripping of divine attributes to assume the human condition. He, who is God, voluntarily chooses to submit to a form of servitude, not only by becoming man, but also by accepting death on the cross.
We can establish a connection between the Psalms, Luke, and Philippians that runs through the Old and New Testaments on the theme of voluntary servitude and obedience to God. We can articulate this relationship on three ideas: 1) the consequences of the relationship of servitude; 2) obedience as a channel for liberation; and 3) exaltation through humility.
In Psalms 116:16 and 86:16, the idea of being a "son of your servant" (or servant of God) is deeply connected to the concept of liberation. The servant asks God to "have compassion" on him and to give him strength, basing this confident request on his condition as an obedient servant. By accepting God's will, one enters the marvelous divine project that will bring salvation to the world.
All these passages help us understand that making oneself a servant of God as a voluntary act of obedience leads to liberation and exaltation. Mary and Christ embody this spirit of service in the New Testament, showing that true greatness and liberation are found in obeying God's Will. In a way, the "son of your handmaid" figure becomes a prefiguration of both Mary and Christ, who participate fully in God's redemptive work by their humility and servitude.
Excerpts from Rafael Sanz
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