35. First, the Virgin Mary has always been proposed to the faithful by the Church as an example to be imitated, not precisely in the type of life she led, and much less for the socio-cultural background in which she lived and which today scarcely exists anywhere. She is held up as an example to the faithful rather for the way in which, in her own particular life, she fully and responsibly accepted the will of God (cf. Lk. 1:38), because she heard the word of God and acted on it, and because charity and a spirit of service were the driving force of her actions. She is worthy of imitation because she was the first and the most perfect of Christ's disciples. All of this has a permanent and universal exemplary value.
36. Secondly, we would like to point out that the difficulties alluded to above are closely related to certain aspects of the image of Mary found in popular writings. They are not connected with the Gospel image of Mary nor with the doctrinal data which have been made explicit through a slow and conscientious process of drawing from Revelation. It should be considered quite normal for succeeding generations of Christians in differing sociocultural contexts to have expressed their sentiments about the Mother of Jesus in a way and manner which reflected their own age. In contemplating Mary and her mission these different generations of Christians, looking on her as the New Woman and perfect Christian, found in her as a virgin, wife and mother the outstanding type of womanhood and the preeminent exemplar of life lived in accordance with the Gospels and summing up the most characteristic situations in the life of a woman. When the Church considers the long history of Marian devotion she rejoices at the continuity of the element of cult which it shows, but she does not bind herself to any particular expression of an individual cultural epoch or to the particular anthropological ideas underlying such expressions. The Church understands that certain outward religious expressions, while perfectly valid in themselves, may be less suitable to men and women of different ages and cultures.
37. Finally, we wish to point out that our own time, no less than former times, is called upon to verify its knowledge of reality with the word of God, and, keeping to the matter at present under consideration, to compare its anthropological ideas and the problems springing therefrom with the figure of the Virgin Mary as presented by the Gospel. The reading of the divine Scriptures, carried out under the guidance of the Holy Spirit, and with the discoveries of the human sciences and the different situations in the world today being taken into account, will help us to see how Mary can be considered a mirror of the expectations of the men and women of our time. Thus, the modern woman, anxious to participate with decision-making power in the affairs of the community, will contemplate with intimate joy Mary who, taken into dialogue with God, gives her active and responsible consent,(102) not to the solution of a contingent problem, but to that "event of world importance," as the Incarnation of the Word has been rightly called.(103) The modern woman will appreciate that Mary's choice of the state of virginity, which in God's plan prepared her for the mystery of the Incarnation, was not a rejection of any of the values of the married state but a courageous choice which she made in order to consecrate herself totally to the love of God.
The modern woman will note with pleasant surprise that Mary of Nazareth, while completely devoted to the will of God, was far from being a timidly submissive woman or one whose piety was repellent to others; on the contrary, she was a woman who did not hesitate to proclaim that God vindicates the humble and the oppressed, and removes the powerful people of this world from their privileged positions (cf Lk. 1:51-53). The modern woman will recognize in Mary, who "stands out among the poor and humble of the Lord,"(104) a woman of strength, who experienced poverty and suffering, flight and exile (cf. Mt. 2:13-23). These are situations that cannot escape the attention of those who wish to support, with the Gospel spirit, the liberating energies of man and of society. And Mary will appear not as a Mother exclusively concerned with her own divine Son, but rather as a woman whose action helped to strengthen the apostolic community's faith in Christ (cf. Jn. 2:1-12), and whose maternal role was extended and became universal on Calvary.(105) These are but examples, but examples which show clearly that the figure of the Blessed Virgin does not disillusion any of the profound expectations of the men and women of our time but offers them the perfect model of the disciple of the Lord: the disciple who builds up the earthly and temporal city while being a diligent pilgrim towards the heavenly and eternal city; the disciple who works for that justice which sets free the oppressed and for that charity which assists the needy; but above all, the disciple who is the active witness of that love which builds up Christ in people's hearts.
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