The Theology of the Alliance of the Hearts of Jesus and Mary



The terminology of the “alliance of the Hearts of Jesus and Mary” comes from an Angelus address given by the Servant of God Pope John Paul II on 15 September 1985, but the concept itself is as ancient as Christianity itself which began with the Redemptive Incarnation. It is another way of speaking about the “indissoluble bond” between Jesus and Mary, about their “joint predestination.” What do I mean? Let us go back to the very beginning, to the Garden of Eden. There we find “the man,” Adam, and his wife and helpmate, Eve. We know the story, but it is necessary to keep averting to it in order to penetrate ever more deeply into God’s eternal plan.


I. The Mystery of Iniquity


In simple, yet poetic and profound language the third chapter of the Book of Genesis narrates the story of the fall of man. Three creatures play the major roles in this momentous drama: the serpent, the woman and the man. The serpent beguiles. The woman who was given to the man as his helpmate lets herself be beguiled and the man follows suit. The story seems deceptively simple, but it has monumental implications. The man, Adam, is the progenitor and head of the human family. The woman, Eve, is his companion. As partners they are equal, but they have different roles. He is the head of his wife and the head of the human family. “The whole human race is in Adam ‘as one body of one man.’ By this ‘unity of the human race’ all men are implicated in Adam’s sin.” (1)


At the same time it must be noted that the role of the woman given to the man as his helpmate was far from negligible. Let us note how it is described by the Venerable Cardinal John Henry Newman:


Eve had a definite, essential position in the First Covenant. The fate of the human race lay with Adam; he it was who represented us. It was in Adam that we fell; though Eve had fallen, still, if Adam had stood, we should not have lost those supernatural privileges which were bestowed upon him as our first father. …but further, as she thus had her own general relation to the human race, so again had she her own special place as regards its trial and its fall in Adam. In those primeval events, Eve had an integral share. … She co-operated, not as an irresponsible instrument, but intimately and personally in the sin; she brought it about. As the history stands, she was a sine-qua-non, a positive, active, cause of it. And she had her share in its punishment; in the sentence pronounced on her, she was recognized as a real agent in the temptation and its issue, and she suffered accordingly. (2)


God metes out punishment first to the serpent (Gen. 3:14-15), then to the woman (Gen. 3:16) and finally to the man (Gen. 3:17-19). What is particularly striking, however, is that already the sentence passed upon the serpent heralds the reversal of the fall. The Lord says: “I will put enmity between you and the woman, and between your seed and her seed; she shall crush your head, while you lie in wait for her heel” (Gen. 3:15). (3) This text has become famous as the Protoevangelium—”first gospel”—and the Catechism of the Catholic Church explains why:


The Christian tradition sees in this passage an announcement of the “New Adam” who

because he “became obedient unto death, even death on a cross,” makes amends superabundantly for the disobedience of Adam. Furthermore many Fathers and Doctors of the Church have seen the woman announced in the “Protoevangelium” as Mary, the mother of Christ, the “new Eve.” (4)


In fact, the Church’s magisterium (teaching authority) has grown ever more convinced of the soundness of this insight of the Fathers and Doctors over the centuries and has come to see the Protoevangelium as a revelation of the indissoluble bond between Jesus and Mary in the work of our salvation. The Second Vatican Council’s Constitution on the Sacred Liturgy Sacrosanctum Concilium provides explicit corroboration of such an association by stating that Mary “is inseparably linked to her Son’s saving work” (indissolubili nexu cum Filii sui opere salutari coniungitur) (#103). (5) This follows logically from a principle of capital importance enunciated by Blessed Pope Pius IX in his Apostolic Constitution Ineffabilis Deus of 8 December 1854, namely that “