Title: Mary Worships Jesus as God: A Theological and Christological Study
By Dr. Maxwell Shimba, Shimba Theological Institute
Abstract
This article explores the theological assertion that Mary, the mother of Jesus, recognized and worshiped her Son as God incarnate. Drawing primarily from Luke 1:46–47 and Luke 2:11–12, this study affirms that Mary’s language, posture, and prophetic declarations demonstrate her acknowledgment of the divinity of Jesus Christ. Through a close exegetical analysis and historical-theological reflection, this paper argues that Mary’s worship was directed toward her divine Savior—Jesus Christ—who was both her Son and her God.
1. Introduction
The identity of Jesus Christ as both God and man is a foundational truth of Christian theology. From the earliest centuries, the Church has affirmed the hypostatic union—that in Christ, two natures, divine and human, exist in one Person (John 1:1, 14; Philippians 2:6–7). The question of Mary’s understanding of her Son’s divinity is not merely devotional but doctrinal, as it relates to the recognition of Jesus as Emmanuel, God with us (Matthew 1:23). In the Gospel of Luke, Mary’s response to the angelic announcement and her subsequent Magnificat provide theological evidence that she recognized her Son as divine and worshiped Him as God.
2. The Magnificat and the Recognition of Deity (Luke 1:46–47)
Mary’s song in Luke 1:46–47 states:
“My soul magnifies the Lord, and my spirit rejoices in God my Savior.”
This verse reveals Mary’s intimate relationship with God as her Savior. The term “God my Savior” (ho theos ho sōtēr mou) indicates personal salvation, but within the narrative of Luke, it points prophetically to the child she was carrying—Jesus—who, according to Matthew 1:21, would “save His people from their sins.” Thus, Mary’s confession anticipates that her salvation would come through the divine mission of her Son.
Scholars such as Raymond E. Brown (The Birth of the Messiah, 1993) and N.T. Wright (Jesus and the Victory of God, 1996) emphasize that Mary’s declaration is theologically charged with Messianic expectation. Her identification of God as “my Savior” aligns with the angel’s announcement in Luke 2:11:
“For unto you is born this day in the city of David a Savior, who is Christ the Lord.”
The same divine title “Savior” unites Mary’s confession and the angelic proclamation, confirming that the Savior she glorifies in her womb is the same Lord whom the angels worship. Hence, Mary’s praise is not abstract but Christocentric—her worship is directed toward the divine identity of her unborn Son.
3. The Angelic Announcement and Divine Identity (Luke 2:11–12)
The angels’ message to the shepherds in Luke 2:11–12 declares Jesus’ triple title: Savior, Christ, and Lord. Each of these titles carries divine connotations:
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Savior (σωτήρ) – used in the Old Testament (LXX) exclusively for God (Isaiah 43:11).
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Christ (χριστός) – the Anointed One, fulfilling the Messianic promise of divine kingship.
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Lord (κύριος) – a title used by the Septuagint for YHWH, the covenant name of God.
Therefore, when Mary heard this confirmation, it would have affirmed what she already knew from Gabriel’s earlier message in Luke 1:35:
“The holy one to be born will be called the Son of God.”
The phrase “Son of God” here signifies divine essence, not mere adoption or favor. Mary thus became both mother and worshiper—bearing the incarnate Deity who existed before her and through whom she herself would be redeemed.
4. Mary’s Worship as Theological Confession
Mary’s worship cannot be understood as idolatrous or misdirected because the object of her worship—Jesus—is God Himself in human flesh. The early Church Fathers, such as Athanasius (On the Incarnation, 318 A.D.) and Cyril of Alexandria, affirmed that “He whom Mary bore according to the flesh is God the Word.” This means that Mary’s reverence toward her Son was not toward a mere man but toward the divine Logos made flesh (John 1:14).
In the liturgical and theological traditions of the Church, Mary’s act of magnifying the Lord is interpreted as Theotokos theology—Mary as “God-bearer.” The Council of Ephesus (A.D. 431) upheld this title precisely because her child was divine. Thus, her worship is an implicit acknowledgment of the mystery of the Incarnation: God became man, and the one who bore Him rightly worshiped Him.
5. Christological Implications
Mary’s worship of Jesus underscores three essential Christological truths:
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The Divinity of Christ: Mary worships Jesus because He is God incarnate (John 20:28).
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The Unity of the Natures: Her act of reverence toward her Son affirms that the divine and human natures of Christ are united in one Person.
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The Revelation of Salvation: Her confession “God my Savior” aligns with the apostolic teaching that salvation is found in no other name but Jesus (Acts 4:12).
Thus, Mary’s faith anticipates the full revelation of Jesus’ identity as confessed by the Church: “Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:11).
6. Conclusion
Mary’s worship of Jesus is both a theological and a prophetic act. In Luke 1:46–47 and 2:11–12, she recognizes that her child is not merely the Messiah of Israel but God Himself, the eternal Savior. Her song magnifies the Lord who is in her womb, and her joy springs from the revelation that the God of Abraham, Isaac, and Jacob has taken on human flesh through her. Therefore, Mary’s worship of Jesus is the worship of the one true God manifested in the flesh (1 Timothy 3:16).
Bibliography
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Athanasius. On the Incarnation. Trans. A Religious of C.S.M.V. New York: St. Vladimir’s Seminary Press, 1993.
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Brown, Raymond E. The Birth of the Messiah. New York: Doubleday, 1993.
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Cyril of Alexandria. Commentary on Luke. Ancient Christian Texts Series.
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N.T. Wright. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.
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The Holy Bible, English Standard Version.
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The Council of Ephesus, A.D. 431.
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Shimba, Maxwell. Christology and Divine Identity in the Gospel of Luke. Shimba Theological Institute Press, 2025.
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