The New Testament prophecy of Simeon in the temple also reveals the suffering, co-redemptive mission of Mary in direct union with her Redeemer son in their one unified work of redemption:
“Simeon blessed them, and said to Mary, his mother, ‘Behold, this child is set for the fall and rise of many in Israel, and will be a sign of contradiction, and a sword shall pierce through your own soul, too” (Lk. 2:34-35).
Is the Marian title of Co-Redemptrix contained in Revelation? To further explore the scriptural basis for this title, we turn to Simeon’s prophecy during the presentation of Jesus in the temple, which “announces to Mary her sharing in the Messiah’s saving mission” (John Paul II, General Audience, January 8, 1997). In this reflection, we aim to show how Simeon’s words to Mary – that “a sword will pierce your own soul too” (Luke 2:35) – unsheathe an important symbol to express the true nature of Mary’s role in Christ’s redemptive mission.
Reflecting on the Adam-Eve typology we have previously explored, we encounter a prefigurement of this “sword” in Genesis 3:24 – the flaming sword that barred humanity from the tree of life after the Fall. This flaming sword, symbolizing humanity’s separation from God due to Adam and Eve’s disobedience, finds its redemptive counterpoint in the mission of the new Adam and the new Eve. Through their obedience, this sword is “cooled,” reopening the path to communion with God.
St. Leo the Great (+461) highlights this redemptive symbolism, proclaiming, “Christ’s blood, poured out for us, has quenched the flaming sword that guarded the gate to the tree of life” (Sermon 12 on the Passion). St. Ephrem the Syrian (+373) echoes this restoration, writing, “Blessed be the Merciful One who saw the sword beside Paradise, barring the way to the Tree of Life; He came and took to Himself a body which was wounded so that, by the opening of His side, He might open up the way into Paradise” (Hymns on the Nativity, VIII.4). The Catechism of the Catholic Church reflects this tradition, interpreting the sword prophesied for Mary as symbolizing “Christ’s perfect and unique oblation on the cross,” which would bring salvation to all nations (529). In this light, the flaming sword is now transformed into Christ’s sword of redemption (Rev. 1:16, 19:5).
Yet, where is Mary in this piercing of the sword? Simeon clearly implicates her in the prophetic announcement. Furthermore, Lumen Gentium affirms, Mary “devoted herself totally… to the person and work of her Son, under and with him, serving the mystery of Redemption” (Lumen Gentium, 56). Based upon the Adam-Eve typology, it is most fitting that the one mystical sword of redemption that pierces the Sacred Heart of the new Adam also pierce the Immaculate Heart of the new Eve. Just as Eve’s disobedience in Eden contributed to the Fall, Mary’s obedience at the Cross participates directly in the humanity’s restoration, “cooling” with Christ the flaming sword that separated us from God. In this way, the one mystical sword that pierces the Hearts of Jesus and Mary symbolizes the unity of their redemptive work.
This mystical sword invites several theological questions for deeper exploration: First, does the popular image of seven swords piercing Mary’s heart enhance or obscure our understanding of her co-redemptive role in the one sword that pierces Christ’s side? Second, since the Church interprets the blood and water flowing from Christ’s side as signs of Baptism and the Eucharist, can we speak of a Marian character in the sacraments? Finally, what significance might we draw from Simeon’s silence regarding St. Joseph in his prophecy?
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