The Theotokos in Pauline Theology

One common attack by Protestants is the overwhelming absence of the Theotokos in the writings of the New Testament. If she is so central a figure in Christianity, why isn't she mentioned in Scriptures? The argument is an argument from silence, yet she is very much central in Pauline theology. It is difficult for someone to see who is not used to the centrality of the Theotokos in Christianity, but we see her presence there loudly. St. Paul is often times confused as to whether it seems he supports women in leadership positions in the Church or if he is simply just a male chauvinist. It is very clear from a myriad of writings that St. Paul is abundantly supportive of the role of women in the Church, yet feminists like to attack him as being against women on the basis of one or two texts that suggest otherwise. This is because they silence the Theotokos, the most important woman of all. The most controversial text on women in St. Paul's theology is 1 Timothy 2:11-15,

Let a woman learn in silence with full submission. I permit no woman to teach or to have authority over a man; she is to keep silent. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet she will be saved through childbearing, provided they continue in faith and love and holiness, with modesty.

Looked at in an isolated manner from Tradition, we can see how Protestant exegetes would turn this into bickering about what the proper role for women in tradition is. Yet we know from experience that the Catholic and Traditional view of the role of women is great and high. We have seen women as Empresses commanding their kingdoms such as Pulcheria, Irene of Athens, and Theodora the wife of Theophilos, Tamara of Georgia, the Old Testament shows women as heroes and as great leaders of the Israelites such as Deborah, Esther, and Judith, and St. Paul shows a respect for women such as Priscilla, Junia, and Phoebe. We cannot isolate one text and presume it as the whole. Even further, St. Paul's commentary on the origin of sin show it coming not from Eve or a woman but through Adam, the first man (Rom. 5:12).

When we go back all the way to the text of Genesis, we note that it is through the descendant of the woman that the serpent's head is to be crushed (Gen. 3:15). The pangs of childbearing would come upon the woman. And in Galatians 4, St. Paul draws an allegory between the descendants of Hagar and Sarah in comparing the children of the promise to the children of bondage (4:21-31) and also elaborates on the importance of Christ's birth to a woman (4:4-7). The key is not in that the woman is to be saved through a physical birth-giving. St. Paul is actually in fact elaborating quite a Marian theology in 1 Timothy 2.

It is through man in Pauline theology that sin comes into the world. Yet here, he recognizes the woman's involvement in sin coming into the world as well. It is in this acknowledgment that he is able to unite man and woman together. Without the Theotokos in the Christian Church, we come to a conclusion that is both a-theological and we place an artificial cultural restraint on St. Paul. Yet this is not the case. The Theotokos, in her humility, while alive, did not allow anyone to speak of her directly. Yet here, St. Paul speaks of her indirectly, but with loud and concise clarity for the Christian believer. It is through birth-giving that the woman is saved. Through her birth-giving of Christ. Eve led Adam to sin, but the obedience of the Theotokos, the humility of Our Lady, led to the God-Man coming into the world through her birth-giving of Him. Where we see the First Adam, we must also look to the Second Adam. Christians must also look to the Second Eve when we see the First Eve. Thus, when St. Paul references the First Eve, we must also look for the Second Eve, the Theotokos.