Untying the Knot: Mary, the New Eve, and the Wisdom of St. Irenaeus
When St. Irenaeus of Lyons wrote in the second century that “The knot of Eve’s disobedience was untied by the obedience of Mary,” he wasn’t introducing a new dogma or elevating Mary to the status of a goddess. Rather, he was articulating a profound truth rooted in Scripture, tradition, and the early Church’s understanding of salvation history.
In this article, we will explore what Irenaeus actually meant, why his insight is consistent with Catholic doctrine, and how other great saints—from St. Thomas Aquinas to modern-day theologians—have echoed this same truth with clarity and fidelity.
The Context of Irenaeus’s Statement
St. Irenaeus (c. 130–202 A.D.) was a disciple of St. Polycarp, who himself was a disciple of St. John the Apostle. His proximity to the Apostolic tradition gives his writings tremendous weight. In Against Heresies (Book III, Ch. 22), Irenaeus draws a beautiful parallel between the Fall in Genesis and the Redemption begun in the New Testament:
“Just as the former [Eve] was led astray by the word of an angel [the serpent] so that she fled from God when she had transgressed His word, so the latter [Mary], by the word of an angel [Gabriel], received the glad tidings that she would bear God, being obedient to His word.”
This comparison is not about divinizing Mary, but about contrasting two pivotal moments in salvation history:
One woman exercised free will in disobedience, leading to the Fall.
Another woman exercised free will in obedience, leading to the Incarnation.
The Church has long held that just as a woman played a role in humanity’s fall, a woman—cooperating fully with God—played a role in its restoration. But the difference is stark: Eve acted against God; Mary acted with Him.
Theological Foundation: The New Eve
The idea of Mary as the “New Eve” is not poetic flourish—it’s rooted in a theological reading of salvation history. St. Paul refers to Christ as the “New Adam” (cf. 1 Corinthians 15:45), and it follows naturally that a “New Eve” would accompany this restoration.
The Catechism of the Catholic Church affirms this:
“The knot of Eve's disobedience was untied by Mary's obedience: what the virgin Eve bound through her disbelief, Mary loosened by her faith.”
(CCC 494)
In fact, this parallelism deepens our understanding of Christ’s mission. God chose to redeem humanity not in isolation from our human story, but through it. Just as sin entered through a human decision, redemption also entered through a human decision—though always empowered by God’s grace.
St. Thomas Aquinas and Mary’s Role
St. Thomas Aquinas (1225–1274), perhaps the greatest theologian in Church history, also affirms Mary’s unique participation in the Incarnation—but with clear precision. In the Summa Theologiae, he writes:
“The Blessed Virgin is called full of grace, inasmuch as she had grace perfectly… and she cooperated in the mystery of Redemption by consenting to the Incarnation.”
(ST III, q. 27, a. 5)
Aquinas is careful to maintain that Mary’s role is always subordinate to Christ’s. She is not the Redeemer—but her fiat (“Let it be done to me according to your word”) was necessary for the Redeemer to take on flesh. Her yes was not salvific in itself, but it was a necessary human cooperation in the divine plan.
Other Saints Who Affirm Mary’s Role
St. Augustine (354–430)
“Through a woman we were sent to destruction; through a woman salvation was restored to us.”
(Sermon 51:5)
Augustine, a titan of Western theology, repeats this theme clearly. His words mirror Irenaeus, but with the added emphasis that salvation is God’s work—yet it came through the human instrument of Mary’s cooperation.
St. John Henry Newman
“We are accustomed to say that Eve was the cause of our ruin, but it is equally true that Mary was the cause of our salvation. Both acted freely. Eve might have resisted the serpent; Mary might have said ‘No’ to the angel. But she did not.”
Newman powerfully reinforces the idea that Mary’s yes was not inevitable—it was freely chosen, and thus meritorious in a unique and profound way.
Further, steeped in the theological tradition of the Church, Newman uses the word cause not to suggest that Mary is the source of salvation—that role belongs to Christ alone—but to affirm that she was a secondary cause, freely cooperating with God’s will. Just as Eve’s disobedience set humanity on a path of ruin, Mary’s obedience became the human gateway through which the Savior entered the world. In this sense, Mary was not the Redeemer, but she was an instrument chosen by God to make redemption possible. Her “yes” mattered—not because it replaced God’s power, but because God, in His generosity, chose to include her in the unfolding of His divine plan.
Conclusion: Mary’s Role is Great—Because God Made It So
To say Mary “untied the knot” of Eve’s disobedience is not to equate her with Christ. It is to marvel at how God chose to involve humanity in His plan of salvation—not as equals to Him, but as willing participants. Mary’s greatness lies not in her own power, but in her total receptivity to God’s will.
She is not divine.
She is not a goddess.
She is a daughter of Israel, a handmaid of the Lord, and the Ark of the New Covenant.
And through her yes, the Word was made flesh, and dwelt among us.
As we continue walking always toward the Light, may we not fall into the trap of rejecting beauty and truth because of misunderstandings. Let us instead marvel at the mystery: that God, in His mercy, allows His creatures to participate in the drama of redemption.
And may we, like Mary, say our own yes—again and again—to the will of God.
A Final Reflection
It’s a sobering truth that many people reject Catholicism not because of what the Church actually teaches—but because of what they think it teaches. Misunderstandings, partial truths, and emotionally charged assumptions often do more damage than genuine theological disagreements.
Isn’t that sad?
The beauty of Mary’s role in salvation history—the humility, the obedience, the courageous yes that allowed Christ to be born—gets twisted into accusations of idolatry or goddess-worship. But this isn’t just a misunderstanding of Mary; it’s a misunderstanding of how God works through His creation, calling men and women alike into real cooperation with His divine plan.
That’s why Catholics cannot afford to remain silent or passive.
We are called not only to pass on the faith to future generations, but to witness it clearly and lovingly to our Protestant brothers and sisters, many of whom deeply love Jesus but have never heard a faithful explanation of why we honor Mary—or what the Church actually teaches.
So let’s take ownership of our faith.
Let’s study it, understand it, and live it well.
And when the opportunity arises, let’s explain it—not with arrogance, but with joy.
Because the truth really is beautiful.
And when the knots of misunderstanding are untied,
people often discover a richness in the Catholic faith they never knew existed.
Let’s keep going—always toward the light.
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