Catholic Caucus: Daily Mass Readings, 08-15-05, Solemnity, Assumption of the Blessed Virgin Mary

USCCB.org/New American Bible ^ | 08-15-05 | New American Bible

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August 15, 2005
Solemnity of the Assumption of the Blessed Virgin Mary
Mass during the Day

Psalm: Monday 36

Reading I
Rev 11:19a; 12:1-6a, 10ab

God's temple in heaven was opened,
and the ark of his covenant could be seen in the temple.

A great sign appeared in the sky, a woman clothed with the sun,
with the moon under her feet,
and on her head a crown of twelve stars.
She was with child and wailed aloud in pain as she labored to give birth.
Then another sign appeared in the sky;
it was a huge red dragon, with seven heads and ten horns,
and on its heads were seven diadems.
Its tail swept away a third of the stars in the sky
and hurled them down to the earth.
Then the dragon stood before the woman about to give birth,
to devour her child when she gave birth.
She gave birth to a son, a male child,
destined to rule all the nations with an iron rod.
Her child was caught up to God and his throne.
The woman herself fled into the desert
where she had a place prepared by God.

Then I heard a loud voice in heaven say:
"Now have salvation and power come,
and the Kingdom of our God
and the authority of his Anointed One."

Responsorial Psalm
Ps 45:10, 11, 12, 16

R. (10bc) The queen stands at your right hand, arrayed in gold.
The queen takes her place at your right hand in gold of Ophir.
R. The queen stands at your right hand, arrayed in gold.
Hear, O daughter, and see; turn your ear,
forget your people and your father's house.
R. The queen stands at your right hand, arrayed in gold.
So shall the king desire your beauty;
for he is your lord.
R. The queen stands at your right hand, arrayed in gold.
They are borne in with gladness and joy;
they enter the palace of the king.
R. The queen stands at your right hand, arrayed in gold.

Reading II
1 Cor 15:20-27

Brothers and sisters:
Christ has been raised from the dead,
the firstfruits of those who have fallen asleep.
For since death came through man,
the resurrection of the dead came also through man.
For just as in Adam all die,
so too in Christ shall all be brought to life,
but each one in proper order:
Christ the firstfruits;
then, at his coming, those who belong to Christ;
then comes the end,
when he hands over the Kingdom to his God and Father,
when he has destroyed every sovereignty
and every authority and power.
For he must reign until he has put all his enemies under his feet.
The last enemy to be destroyed is death,
for "he subjected everything under his feet."

Gospel
Lk 1:39-56

Mary set out
and traveled to the hill country in haste
to a town of Judah,
where she entered the house of Zechariah
and greeted Elizabeth.
When Elizabeth heard Mary's greeting,
the infant leaped in her womb,
and Elizabeth, filled with the Holy Spirit,
cried out in a loud voice and said,
"Blessed are you among women,
and blessed is the fruit of your womb.
And how does this happen to me,
that the mother of my Lord should come to me?
For at the moment the sound of your greeting reached my ears,
the infant in my womb leaped for joy.
Blessed are you who believed
that what was spoken to you by the Lord
would be fulfilled."

And Mary said:

"My soul proclaims the greatness of the Lord;
my spirit rejoices in God my Savior
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed:
the Almighty has done great things for me
and holy is his Name.
He has mercy on those who fear him
in every generation.
He has shown the strength of his arm,
and has scattered the proud in their conceit.
He has cast down the mighty from their thrones,
and has lifted up the lowly.
He has filled the hungry with good things,
and the rich he has sent away empty.
He has come to the help of his servant Israel
for he has remembered his promise of mercy,
the promise he made to our fathers,
to Abraham and his children forever."

Mary remained with her about three months
and then returned to her home.

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For your reading, reflection, faith-sharing, comments, questions, discussion.

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Alleluia Ping!

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St. Gregory Palamas: On the Dormition of Our Supremely Pure Lady Theotokos and Ever-Virgin Mary

Maronite Catholic: Qolo (Hymn) of the Assumption of the Blessed Virgin Mary

Catholic Caucus: A NOVENA OF FASTING AND PRAYERS/ASSUMPTION/DORMITION

The Fourth Glorious Mystery

Archbishop Sheen Today! -- The glorious assumption

The Assumption Of The Blessed Virgin Mary Reflections For The Feast 2003

The Assumption Of Mary

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Perhaps I will not be berated as I was yesterday, posting what the USCCB had on their website. I am only the messenger.

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THE ASSUMPTION OF MARY: A BELIEF SINCE APOSTOLIC TIMES

Father Clifford Stevens

---

The Assumption is the oldest feast day of Our Lady, but we don't know how it first came to be celebrated.

Its origin is lost in those days when Jerusalem was restored as a sacred city, at the time of the Roman Emperor Constantine (c. 285-337). By then it had been a pagan city for two centuries, ever since Emperor Hadrian (76-138) had leveled it around the year 135 and rebuilt it as <Aelia Capitolina> in honor of Jupiter.

For 200 years, every memory of Jesus was obliterated from the city, and the sites made holy by His life, death and Resurrection became pagan temples.

After the building of the Church of the Holy Sepulchre in 336, the sacred sites began to be restored and memories of the life of Our Lord began to be celebrated by the people of Jerusalem. One of the memories about his mother centered around the "Tomb of Mary," close to Mount Zion, where the early Christian community had lived.

On the hill itself was the "Place of Dormition," the spot of Mary's "falling asleep," where she had died. The "Tomb of Mary" was where she was buried.

At this time, the "Memory of Mary" was being celebrated. Later it was to become our feast of the Assumption.

For a time, the "Memory of Mary" was marked only in Palestine, but then it was extended by the emperor to all the churches of the East. In the seventh century, it began to be celebrated in Rome under the title of the "Falling Asleep" ("Dormitio") of the Mother of God.

Soon the name was changed to the "Assumption of Mary," since there was more to the feast than her dying. It also proclaimed that she had been taken up, body and soul, into heaven.

That belief was ancient, dating back to the apostles themselves. What was clear from the beginning was that there were no relics of Mary to be venerated, and that an empty tomb stood on the edge of Jerusalem near the site of her death. That location also soon became a place of pilgrimage. (Today, the Benedictine Abbey of the Dormition of Mary stands on the spot.)

At the Council of Chalcedon in 451, when bishops from throughout the Mediterranean world gathered in Constantinople, Emperor Marcian asked the Patriarch of Jerusalem to bring the relics of Mary to Constantinople to be enshrined in the capitol. The patriarch explained to the emperor that there were no relics of Mary in Jerusalem, that "Mary had died in the presence of the apostles; but her tomb, when opened later . . . was found empty and so the apostles concluded that the body was taken up into heaven."

In the eighth century, St. John Damascene was known for giving sermons at the holy places in Jerusalem. At the Tomb of Mary, he expressed the belief of the Church on the meaning of the feast: "Although the body was duly buried, it did not remain in the state of death, neither was it dissolved by decay. . . . You were transferred to your heavenly home, O Lady, Queen and Mother of God in truth."

All the feast days of Mary mark the great mysteries of her life and her part in the work of redemption. The central mystery of her life and person is her divine motherhood, celebrated both at Christmas and a week later (Jan. 1) on the feast of the Solemnity of Mary, Mother of God. The Immaculate Conception (Dec. 8) marks the preparation for that motherhood, so that she had the fullness of grace from the first moment of her existence, completely untouched by sin. Her whole being throbbed with divine life from the very beginning, readying her for the exalted role of mother of the Savior.

The Assumption completes God's work in her since it was not fitting that the flesh that had given life to God himself should ever undergo corruption. The Assumption is God's crowning of His work as Mary ends her earthly life and enters eternity. The feast turns our eyes in that direction, where we will follow when our earthly life is over.

The feast days of the Church are not just the commemoration of historical events; they do not look only to the past. They look to the present and to the future and give us an insight into our own relationship with God. The Assumption looks to eternity and gives us hope that we, too, will follow Our Lady when our life is ended.

The prayer for the feast reads: "All-powerful and ever-living God: You raised the sinless Virgin Mary, mother of your Son, body and soul, to the glory of heaven. May we see heaven as our final goal and come to share her glory."

In 1950, in the Apostolic Constitution <Munificentissimus Deus>, Pope Pius XII proclaimed the Assumption of Mary a dogma of the Catholic Church in these words: "The Immaculate Mother of God, the ever-virgin Mary, having completed the course of her earthly life, was assumed body and soul into heaven."

With that, an ancient belief became Catholic doctrine and the Assumption was declared a truth revealed by God.

Father Clifford Stevens writes from Tintern Monastery in Oakdale, Neb.

---

This article was taken from the July-August 1996 issue of "Catholic Heritage".

---

Provided Courtesy of:
Eternal Word Television Network

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Monday, August 15, 2005
The Assumption of the Blessed Virgin Mary (Solemnity)

First Reading: Psalm: Second Reading: Gospel:

Revelation 11:19; 12:1-6, 10 Psalm 45:10-12, 16 1 Corinthians 15:20-27 Luke 1:39-56 Listen to me for one moment and you will see that only the service of God will console us and make us happy in the midst of all the miseries of life. To accomplish it, you do not need to leave either your belongings, or your parents, or even your friends, unless they are leading you to sin. You have no need to go and spend the rest of your lives in the desert to weep there for your sins. If that were necessary for us, indeed, we should be very happy to have such a remedy for our ills. But no, a father and a mother of a family can serve God by living with their children and bringing them up in a Christian way. A servant can very easily serve God and his master, with nothing to stop him. No, my dear bretheren, The way of life that means serving God changes nothing in all that we have to do. On the contrary, we simply do better all the things we must do! -- St. John Vianney

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Catholic Culture

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Catholic Culture

Collect: All-powerful and ever-living God, you raised the sinless Virgin Mary, mother of your Son, body and soul to the glory of heaven. May we see heaven as our final goal and come to share her glory. We ask this through our Lord Jesus Christ, your Son, who lives and reigns wth you and the Holy Spirit, one God, for ever and ever. Recipes: » Baked Cod, Portuguese Style » Béchamel Sauce » Cardamom Dressing » Crevettes a la Bachamel more » Fruit and Herb Punch » Heart Cake (cut-up) » Midsummer Fruit Salad Bowl » Mint Jelly with Fruit » Scaloppine al Marsala » Shrimp Croquettes » Strawberry Punch less Activities: » A Single Branch Three Roses Bore » Assumption Day » Assumption, Blessing of Herbs, Wheat, Grapes and Flowers » August 15: Assumption Day Traditions more » Ave Maria Dear » Beautiful, Glorious » Celebrating the Assumption » Celebrating the Feasts of the Blessed Virgin » Dramatics at Home for Elementary Children » Family and Friends of Jesus Scrapbook Album » Feasts of Mary in the Family » Feasts of Our Lady in the Home » First-Fruits Festival for Assumption Day » Mary Garden » Namedays » Religion in the Home for Elementary School: August » Religion in the Home for Preschool: August » Salve Regina » Stella Matutina » 'Tis Said of Our Dear Lady » Virgin Blessed, Thou Star the Fairest » What is a Nameday? less Prayers: » August Devotion: The Immaculate Heart » Novena to St. Isidore the Farmer » Prayer of the Christian Farmer » Prayer of a Rural Family more » Prayer for Rain » Prayer Against Pests » Prayer Against Storms and Floods » Prayer of Thanksgiving » Litany of St. Isidore » The Crown of Twelve Stars » Blessing of Herbs on the Assumption of the Blessed Virgin Mary » Table Blessing for the Feasts of the Mother of God less

August 15, 2005 Solemnity of the Assumption Old Calendar: Assumption of the Blessed Virgin Mary On November 1, 1950, Pius XII defined the dogma of the Assumption. Thus he solemnly proclaimed that the belief whereby the Blessed Virgin Mary, at the close of her earthly life, was taken up, body and soul, into the glory of heaven, definitively forms part of the deposit of faith, received from the Apostles. To avoid all that is uncertain the Pope did not state either the manner or the circumstances of time and place in which the Assumption took place — only the fact of the Assumption of Mary, body and soul, into the glory of heaven, is the matter of the definition. The Assumption Now toward the end of the summer season, at a time when fruits are ripe in the gardens and fields, the Church celegrates the most glorious "harvest festival" in the Communion of Saints. Mary, the supremely blessed one among women, Mary, the most precious fruit which has ripened in the fields of God's kingdom, is today taken into the granary of heaven. — Pius Parsch The Assumption is the oldest feast day of Our Lady, but we don't know how it first came to be celebrated. Its origin is lost in those days when Jerusalem was restored as a sacred city, at the time of the Roman Emperor Constantine (c. 285-337). By then it had been a pagan city for two centuries, ever since Emperor Hadrian (76-138) had leveled it around the year 135 and rebuilt it as Aelia Capitolina in honor of Jupiter. For 200 years, every memory of Jesus was obliterated from the city, and the sites made holy by His life, death and Resurrection became pagan temples. After the building of the Church of the Holy Sepulchre in 336, the sacred sites began to be restored and memories of the life of Our Lord began to be celebrated by the people of Jerusalem. One of the memories about his mother centered around the "Tomb of Mary," close to Mount Zion, where the early Christian community had lived. On the hill itself was the "Place of Dormition," the spot of Mary's "falling asleep," where she had died. The "Tomb of Mary" was where she was buried. At this time, the "Memory of Mary" was being celebrated. Later it was to become our feast of the Assumption. For a time, the "Memory of Mary" was marked only in Palestine, but then it was extended by the emperor to all the churches of the East. In the seventh century, it began to be celebrated in Rome under the title of the "Falling Asleep" ("Dormitio") of the Mother of God. Soon the name was changed to the "Assumption of Mary," since there was more to the feast than her dying. It also proclaimed that she had been taken up, body and soul, into heaven. That belief was ancient, dating back to the apostles themselves. What was clear from the beginning was that there were no relics of Mary to be venerated, and that an empty tomb stood on the edge of Jerusalem near the site of her death. That location also soon became a place of pilgrimage. (Today, the Benedictine Abbey of the Dormition of Mary stands on the spot.) At the Council of Chalcedon in 451, when bishops from throughout the Mediterranean world gathered in Constantinople, Emperor Marcian asked the Patriarch of Jerusalem to bring the relics of Mary to Constantinople to be enshrined in the capitol. The patriarch explained to the emperor that there were no relics of Mary in Jerusalem, that "Mary had died in the presence of the apostles; but her tomb, when opened later . . . was found empty and so the apostles concluded that the body was taken up into heaven." In the eighth century, St. John Damascene was known for giving sermons at the holy places in Jerusalem. At the Tomb of Mary, he expressed the belief of the Church on the meaning of the feast: "Although the body was duly buried, it did not remain in the state of death, neither was it dissolved by decay. . . . You were transferred to your heavenly home, O Lady, Queen and Mother of God in truth." All the feast days of Mary mark the great mysteries of her life and her part in the work of redemption. The central mystery of her life and person is her divine motherhood, celebrated both at Christmas and a week later (Jan. 1) on the feast of the Solemnity of Mary, Mother of God. The Immaculate Conception (Dec. 8) marks the preparation for that motherhood, so that she had the fullness of grace from the first moment of her existence, completely untouched by sin. Her whole being throbbed with divine life from the very beginning, readying her for the exalted role of mother of the Savior. The Assumption completes God's work in her since it was not fitting that the flesh that had given life to God himself should ever undergo corruption. The Assumption is God's crowning of His work as Mary ends her earthly life and enters eternity. The feast turns our eyes in that direction, where we will follow when our earthly life is over. The feast days of the Church are not just the commemoration of historical events; they do not look only to the past. They look to the present and to the future and give us an insight into our own relationship with God. The Assumption looks to eternity and gives us hope that we, too, will follow Our Lady when our life is ended. In 1950, in the Apostolic Constitution Munificentissimus Deus, Pope Pius XII proclaimed the Assumption of Mary a dogma of the Catholic Church in these words: "The Immaculate Mother of God, the ever-virgin Mary, having completed the course of her earthly life, was assumed body and soul into heaven." With that, an ancient belief became Catholic doctrine and the Assumption was declared a truth revealed by God. Fr. Clifford Stevens in Catholic Heritage Things to Do: The Directory on Popular Piety talks about the deep significance of this feast day. It also refers to the custom of blessing herbs: In the Germanic countries, the custom of blessing herbs is associated with 15 August. This custom, received into the Rituale Romanum, represents a clear example of the genuine evangelization of pre-Christian rites and beliefs: one must turn to God, through whose word "the earth produced vegetation: plants bearing seeds in their several kinds, and trees bearing fruit with their seed inside in their several kinds" (Gen 1, 12) in order to obtain what was formerly obtained by magic rites; to stem the damages deriving from poisonous herbs, and benefit from the efficacy of curative herbs. This ancient use came to be associated with the Blessed Virgin Mary, in part because of the biblical images applied to her such as vine, lavender, cypress and lily, partly from seeing her in terms of a sweet smelling flower because of her virtue, and most of all because of Isaiah 11, 1, and his reference to the "shoot springing from the side of Jesse", which would bear the blessed fruit of Jesus. This Blessing of Herbs is included in the prayers library. In an age of senuality and materialism the Assumption points out the dignity and destiny of our human body, extols the dignity of womanhood, and turns our eyes to the true life beyond the grave. At Mass today ask Mary for the grace to keep your mind fixed on things above and to aspire continually to be united with her and to be brought to the glory of the Resurrection.

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Why Catholics Believe in the Assumption of Mary

by Heidi Hess Saxton

Other Articles by Heidi Hess Saxton

Why Catholics Believe in the Assumption of Mary

08/15/05

My friend Margie, who teaches two- to three-year-olds in our parish religious education program, says that the secret to teaching this age group is a healthy prayer life. The week she taught her class about the Assumption of Mary, Margie spent a long time on her knees.

She was stumped. “How is it possible to explain this to a two-year-old?”

Fortunately, our Lord always answers the prayers of those who want to honor His Mother. “As I prayed, the idea came to me — a helium balloon! I tied a string on the balloon and taped a picture of Jesus to the front. I let one of the children release the string in class to illustrate how Jesus was taken into heaven. Then I tied a picture of Mary to the end of the string and released the balloon a second time to show how Jesus ‘pulled’ His Mother up to heaven to be with Him. It was a simple thing — but it worked!”

This simple truth, that Mary was taken body and soul into heaven, is difficult for some Christians to grasp. Why is this dogma an important part of the Catholic faith?

The Assumption of Mary is one of four dogmas to be infallibly defined by the Magisterium. In 1950, Pope Pius XII promulgated this dogma in a letter entitled Munificentissimus Deus:

Immaculate in her conception, a spotless virgin in her divine motherhood, the noble companion of the divine Redeemer Who won a complete triumph over sin and its consequences, she finally obtained as the crowning glory of her privileges to be preserved from the corruption of the tomb and like her Son before her, to conquer death and to be raised body and soul to the glory of heaven, to shine refulgent as Queen at the right hand of the Son, the immortal King of ages [cf. 1 Tm 1:17].

Although this was the first time the doctrine was formally defined, it should be noted that belief in the Assumption of Mary has long been a part of our faith tradition. There are three strong arguments for this tradition: Scripture, the devotional practices of the early Church, and the writings of the Church Fathers.

The concept of the Assumption is not unprecedented in Scripture. The Bible gives three examples of people who did not experience death the normal way: Enoch (Gn 5:25), Elijah (2 Kgs 2:9-11), and Moses (Dt 34:5-7, Jude 1:9). Both Moses and Elijah are visible at Christ’s Transfiguration (see Mk 9:4-5; Mt 17:3).

Even so, the Assumption of Mary has a unique place in the redemption story: Her purity and dignity as the Mother of God has accorded her a unique place in heaven, in anticipation of the heavenly glory that we will one day receive ourselves: “In teaching her doctrine about the human person’s destination after death, the Church excludes any explanation that would deprive the assumption of the Virgin Mary of its unique meaning, namely the fact that the bodily glorification of the virgin is an anticipation of the glorification that is the destiny of all the other elect.”

It is from this heavenly place of glory that she intercedes for us, as the “woman clothed with the sun” whose descendents are “all those who obey God’s commandments and are faithful to the truth revealed by Jesus” (Rv 12:17).

Why would Mary receive such special graces from God? In the Revelation of John, we find one clue. In Revelation 11:19, John reports seeing “the ark of his covenant within his temple,” just before he sees “a woman clothed with the sun” (Rv 12:1). The proximity of these two images suggested to some Church Fathers that the two are actually one — that is, that Mary is herself the Ark of the New Covenant.

As you may recall, the Ark of the Covenant was a sacred box that contained three reminders of God’s presence among His people Israel: a jar of the manna God fed His people in the desert; the flowering rod of Aaron, a sign of his priestly office; and the tablets of stone containing the Law, which Moses received from God. The Ark was kept in the Holy of Holies, where the high priest entered once a year to offer sacrifices on behalf of the people.

As the Ark of the New Covenant, Mary held within her the Bread of Life, the great High Priest, and the one who came “not to abolish the Law, but to fulfill it” (Mt 5:17). And so, just as the first Ark remained within the Holy of Holies, where the priest offered God sacrifices on behalf of the people, so the Ark of the New Covenant has a cherished place in heaven, near the one Who offers up the perfect offering (Heb 12:22-24).

There is no explicit statement in Scripture about Mary’s death, any more than it gives us details about the end of Joseph’s life or the deaths of most of the Apostles. These things have been preserved for us through Church Tradition, and particularly through her liturgical and devotional practices.

For example, the Church has always preserved and revered the relics of her saints — that is, the bodies and personal effects of those who have gone before us to heaven. However, no relics of Jesus’s mother exist, or are even mentioned in the writings of the early Church. Had Mary’s body remained in the tomb, her relics would certainly have been given the highest place of honor — like the bits of the Apostles’ relics that are cherished in altars of Catholic churches all over the world.

We need not be alarmed at Scripture’s silence. Much of the New Testament was likely written within Mary’s lifetime. It is also likely that the full implications of Mary’s unique role in the salvation story took some time to develop. This is true in many areas of Catholic teaching.

How can this be? While the full revelation of the Gospel was completely transmitted by the Apostles, the implications of this revelation have fully developed over the course of centuries. This is why the Holy Spirit was sent, to guide us “to all truth” (Jn 16:13). And this is why we draw from Tradition, the Magisterium, and the Scriptures for our storehouse of spiritual truth.

Since Mary was kept from the stain of original sin, and remained holy throughout her life (CCC 966), Mary may not have experienced physical death. For this reason, the Eastern Church Fathers speak of the “dormition” or “falling asleep” of Mary. As St. John of Damascus observed: “The earth could not bear her divine body and dissolve it, as with other mortals. Nay, though necessary that it be delivered to death, three days thereafter, her relics were delivered incorruptible into angelic hands. She becomes incorruptible, rises, and is translated to heaven. There she stands before her Son and God in a living body.”

The Roman Catholic Church affirms only that Mary was taken into heavenly glory “when the course of her earthly life was finished...” (CCC 966). Some sources suggest that all Apostles except Thomas (even those who had already died) were present at Mary’s bedside, and carried her to her tomb where three days later her body disappeared, leaving only a few grave clothes and the strong aroma of roses in her wake.

In his apostolic letter Redemptoris Mater, Pope John Paul II reminds us of the most important aspect of Mary’s Assumption — she is our roadmap to that blessed state of grace, the string that guides us ever heavenward: “It can be said that ‘in the Most Holy Virgin the Church has already reached that perfection whereby she exists without spot or wrinkle.’ Hence, as Christians raise their eyes with faith to Mary in the course of their earthly pilgrimage, they "strive to increase in holiness." Mary, the exalted Daughter of Sion, helps all her children, wherever they may be and whatever their condition, to find in Christ the path to the Father's house.


Raised in the Evangelical Protestant tradition, Heidi Saxton was confirmed Catholic in 1993. She is the author of With Mary in Prayer (Loyola) and is a graduate student (theology) at Sacred Heart Major Seminary in Detroit, Michigan. You may contact Heidi at hsaxton@christianword.com.

[lightman]

Martin Luther's 1535 hymn, "To Me She's Dear, the Worthy Maid" well suited to the First Reading

To me she's dear, the worthy maid,
And I cannot forget her;
Praise, honor, virtue her are said,
Then all will lover her better.
I seek her good,
And if I should
Right evil fare,
I do not care,
She'll make up for it to me
With love and truth that will not tire,
Which she will ever show me,
And do all my desire.

She wears of purest gold a crown
Twelve stars their rays are twining,
Her rainment, glorious as the sun,
And bright from far is shining.
Her feet the moon
Are set upon
She is the bride
With the Lord to hide.
Sore travail is upon her;
She bringest forth a noble Son
Whom all the world must honor,
Their king, the only one.

That makes the dragon rage and roar,
He will the child upswallow;
His raging comes to nothing more;
No jot of gain will follow.
The infant high
Up to the sky
Away is heft
And he is left
On earth,all mad with murder.
The mother now alone is she,
But God will watchful guard her.
And the right Father he.

[Smartass]

The Immaculate Conception
By Jose Antolinez
1639-1676

[trisham]

bttt

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Many Catholics do not realize that Luther, Zwingli and Calvin all believed in the perpetual virginity of the Blessed Virgin Mary.

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Homily of the Day

Homily of the Day

Title:	Will You Come the Rest of the Way?
Author:	Monsignor Dennis Clark, Ph.D.
Date:	Monday, August 15, 2005

Rv 11:19a;12:1-6a,10ab / Cor 15:20-27 / Lk 1:39-56

There was a king whose only son was an angry, rebellious young man. Try as he might, the king could not find a way to his son's heart. And finally one day the boy gathered up his things and rode off into the sunset. The father tracked his journey across many lands, waiting patiently till his son would remember where his real home was. When the time seemed right, the father sent a message, "Come home, my son," he said. "I love you, and I want you at my side."

The son replied with a sad heart, "Dear father, I can't come home. Too much has passed between us. The distance is too far."

The father replied, "Return as far as you can, my son, and I will come to you the rest of the way."



As we celebrate this feast of Jesus' mother, our eyes turn where Mary is always pointing, to her Son, who understands us so well. He knows the baggage we're carrying, the fears and angers, hatreds and prejudices, sins, confusions, and all sorts of junk. He knows! And knowing all that, He says to us what the king said to his son, "Return as far as you can, and I will come to you the rest of the way." That's what God did for us, when He made Mary Jesus' mother. He came out to a spot where we could meet Him and not be afraid, and where we could finally open our arms and say, "Father!"

God continues to "come the rest of the way" for us every day. In doing that, He's not just taking care of us, He's showing us what He wants us to become, and that is reconcilers, people who have learned the habit of coming the rest of the way for one another.

Too much of life is frittered away with people getting angry and staying angry at one another. Angry at their parents and spouses, brothers and sisters, angry at their colleagues, their clergy, their contractor, and God knows who else. What a waste, especially when we know that so often the evil is in the eye of the beholder and nowhere else!

So why not pay attention to what the Lord is trying to teach us? Here it is: It makes no difference who's at fault. Take the initiative, the way the Lord does. Seek out the person you dubbed "my enemy." Name your hurt, your shame, your sorrow, your resentment, whatever it is that needs naming, and begin the search for peace ... and leave your calculator at home!

Help the other person break out of the trap built by anger, resentment, or shame. Help the other save face, if that's the issue. Do what needs to be done, and don't hold back. It's hard work, no doubt. But in doing it we become like God, and our hearts will grow large and happy and full — just like God's!

That is God's promise, and He always keeps His word.

 

[Salvation]

 

 

A Voice in the Desert

 

 

Monday August 15, 2005   Feast of the Assumption

Reading I (Revelation 11:19a; 12:1-6a, 10ab)  

Reading II (1 Corinthians 15:20-27)

Gospel (St. Luke 1:39-56)

 In the second reading today, Saint Paul speaks to the Corinthians about death and the reality that death has been overcome in Christ. That is precisely what we celebrate today. We see in our Blessed Mother that in her Immaculate Conception she is free of sin, and that in her Divine Maternity she is without concupiscence, that is, the desires and passions of the flesh, and now in her Assumption she has overcome death. When we look at what happened in the Garden of Eden, it brought sin, it brought concupiscence, and it brought death; and we see in these areas of our Blessed Mother’s life that she has completely overcome everything the devil brought into the world by trapping our first parents into sin. So we have, then, not only death being conquered in a human person, but what we see for ourselves and what is so important to understand – especially for this society – is the dignity of the human body. Our Lady shares already in the Resurrection, and she shares already in the glorification in heaven. The Assumption means that she was taken body and soul by her Son into heaven. She has crushed in this way the head of Satan.  

But we too, being members of the Mystical Body of Christ, are to share in the crushing of the head of Satan. He was there trying to devour her Child. Well, since we are members of the Mystical Body, and she who gave birth to the head gave birth to the whole body as well, we are the ones right now that Satan is trying to destroy. Tragically, he is doing a pretty good job of it. All you need to do is look around and you see these people who do not recognize their dignity. They not only do not recognize the dignity of their body; they do not even recognize the dignity of their soul. Consequently, there is no understanding of the dignity of who they are as human persons. So we are running around these days with people putting tattoos all over their bodies, we have people putting pinholes all over their bodies, we have the drugs, we have the alcohol problems, we have all these different things that go on, and the lust, of course, that is completely rampant in our society.  

The human body has become an object. It is not longer recognized as an integral part of the person and the expression of the person, but rather it is seen merely as an object. What more would the devil want – because the human body is the only thing in physical creation that can express physically what it means to be an image of God. The dignity that the human body has is quite extraordinary. At the same time, the human body is the weak link in our entire makeup. Saint Francis, remember, called it Brother Donkey because it has its own desires and demands, and if you try to rein them in it is pretty stubborn and screams at you. We know the weaknesses of the flesh, but the point is that we need to strive to overcome those weaknesses. We need to be able to recognize that we can glorify God even now in and through our human body, and it needs to begin with the recognition of the dignity of the body.  

All we have to do, again, is listen to what was in the readings. We hear about a woman who is about to give birth. Here is a human woman carrying in her human body a Child Who is God, Who has taken a human body to Himself (a whole human nature, for that matter), and He is about to be given birth. And it was with that human body that He saved humanity, by suffering and going to the Cross.  

The human body is not something that can be rejected, it is not something evil, it is not something worthless, but it must be recognized as an integral part of the person. Our body, Brother Donkey sitting right here in this pew, is going to share in the glory of God – provided, of course, that we are in the state of grace when we die. If our bodies are going to be able to go to heaven, if they are going to be raised from the dead to share in the glory of eternity, then why would we think that somehow they are just objects now? It means, obviously, that not only do we have to present ourselves in a modest manner, but we cannot be looking at others in an immodest or impure way and we cannot be destroying our bodies by doing things that are foolish and sinful to them.  

We need to make sure we are upholding the dignity of the human body because today Our Lady’s human body along with her soul was taken to heaven. That is the feast we celebrate. She is a merely human person. Jesus is God. Mary is one of us entirely; she is not God at all. Therefore, in a merely human person death has been overcome and in a merely human person the glory of eternity has been revealed. Our Lady is the foreshadowing of what we are called to. Being our mother, she is going to lead us by the hand to show us the way, and so she is. She shows us not only the way to heaven, but she shows us what it means to have the dignity of the children of God and what the dignity of the human person is really all about. So we look at this feast and then we look at our society and the degradation of humanity and especially of the human body and we see complete contraries: Our Lady’s glorification in heaven and our society’s degradation of the human body on earth. We need to recognize the true dignity God has given to us and live according to that dignity so that we will be prepared both body and soul to share in that glory for eternity. 

*  This text was transcribed from the audio recording with minimal editing.

[Salvation]

The Word Among Us

[Salvation]

The Word Among Us

Monday, August 15, 2005 Meditation 1 Corinthians 15:20-27 The Assumption of the Virgin Mary Today’s feast is not just a celebration of a glorious event in Mary’s life. It’s a celebration of the destiny that awaits all of us. Mary’s assumption proves that we too can rise again in body and in spirit—just as she was taken body and soul into heaven. St. Paul taught that through baptism into God’s family, we are set free from the bondage to sin. Yet he also knew that we are still subject to pain and suffering. Living in this world is tough at times, as our bodies and spirits experience the effects of sin and death. One day, however, all of this will be gone—and that’s what we celebrate today. One day, we will die and rise again with Jesus, and all of our wounds will be healed. We will live with Jesus with glorified bodies and divinized spirits, and we will never have to endure the pain and sorrow of this world again. How should we celebrate this day? By imagining the heaven that was Mary’s destination and that is ours as well. In heaven, we will have never-ending energy to worship God. We will be able to dance and sing and run and jump without ever feeling tired or sick. All the things that have hurt us or could hurt us will not be there. No more sickness or pain. No more tears. No more insecurity. No more distrust or fear or anger or envy. We will know how much we are loved because we will have full communion with God. We will know the acceptance and peace of belonging to our heavenly Father. In prayer today, meditate on God’s plan for your resurrection. Imagine what it will be like when you are with him. Then, as you go about your day, look for ways to bring a little piece of heaven to earth. It only takes one prayer time to begin making a difference. We only need a taste of heaven before we can start spreading the hope and promise of life in Christ to our friends, neighbors, and family. Christ is risen; his mother is in heaven with him; and we can all join them one day. Who says there’s no good news in the world? “All praise to you, Jesus, for conquering death for all of us! You are an amazing, glorious God!” Revelation 11:19; 12:1-6,10; Psalm 45:10-12,16; Luke 1:39-56

[Salvation]

One Bread, One Body

One Bread, One Body

 

<< Monday, August 15, 2005 >>

Assumption of Mary

Revelation 11:19; 12:1-6, 10
1 Corinthians 15:20-26

Psalm 45
Luke 1:39-56

View Readings

MIDWIFE MARY

“A great sign appeared in the sky, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.” —Revelation 12:1

The universal church is the woman clothed with the sun, who wails aloud in pain and labors to give birth (Rv 12:2). The church is laboring to give birth to billions of new Christians. The huge dragon, the devil, is trying to intimidate the church and devour the new-born Christians (Rv 12:4). At this time of crisis, the Lord sends another woman clothed with the sun, that is, Mary, to strengthen the church as she evangelizes.

Just as Mary was sent to the pregnant Elizabeth, so she is sent to the “expecting” church as it gives birth to new Christians (see Lk 1:39ff). There are almost four billion people who need a new birth. The church must be their mother so they can be born again. And yet the dragon rages because he knows his time is short (Rv 12:12), and the church struggles. “When a woman is in labor she is sad that her time has come. When she has borne her child, she no longer remembers her pain for joy that a man has been born into the world” (Jn 16:21).

Mary, assumed into heaven and totally victorious because of her faith in her Son, Jesus, is sent to the church both as mother and midwife. “Shall I bring a mother to the point of birth, and yet not let her child be born? says the Lord; Or shall I Who allow her to conceive, yet close her womb? says your God” (Is 66:9). Mary is midwife to the church and for the purpose of world evangelism.

Prayer: Father, this feast of the Assumption of Mary result in the completion of world evangelism and Your Son’s final coming.

Promise: “Christ must reign until God has put all enemies under His feet, and the last enemy to be destroyed is death.” —1 Cor 15:25-26

Praise: “My soul proclaims the greatness of the Lord, my spirit finds joy in God my Savior” (Lk 1:46-47).

[annalex]

Lk 1:39-56
#	Douay-Rheims	Vulgate
39	And Mary rising up in those days, went into the hill country with haste into a city of Juda.	exsurgens autem Maria in diebus illis abiit in montana cum festinatione in civitatem Iuda
40	And she entered into the house of Zachary and saluted Elizabeth.	et intravit in domum Zacchariae et salutavit Elisabeth
41	And it came to pass that when Elizabeth heard the salutation of Mary, the infant leaped in her womb. And Elizabeth was filled with the Holy Ghost.	et factum est ut audivit salutationem Mariae Elisabeth exultavit infans in utero eius et repleta est Spiritu Sancto Elisabeth
42	And she cried out with a loud voice and said: Blessed art thou among women and blessed is the fruit of thy womb.	et exclamavit voce magna et dixit benedicta tu inter mulieres et benedictus fructus ventris tui
43	And whence is this to me that the mother of my Lord should come to me?	et unde hoc mihi ut veniat mater Domini mei ad me
44	For behold as soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy.	ecce enim ut facta est vox salutationis tuae in auribus meis exultavit in gaudio infans in utero meo
45	And blessed art thou that hast believed, because those things shall be accomplished that were spoken to thee by the Lord.	et beata quae credidit quoniam perficientur ea quae dicta sunt ei a Domino
46	And Mary said: My soul doth magnify the Lord.	et ait Maria magnificat anima mea Dominum
47	And my spirit hath rejoiced in God my Saviour.	et exultavit spiritus meus in Deo salutari meo
48	Because he hath regarded the humility of his handmaid: for behold from henceforth all generations shall call me blessed.	quia respexit humilitatem ancillae suae ecce enim ex hoc beatam me dicent omnes generationes
49	Because he that is mighty hath done great things to me: and holy is his name.	quia fecit mihi magna qui potens est et sanctum nomen eius
50	And his mercy is from generation unto generations, to them that fear him.	et misericordia eius in progenies et progenies timentibus eum
51	He hath shewed might in his arm: he hath scattered the proud in the conceit of their heart.	fecit potentiam in brachio suo dispersit superbos mente cordis sui
52	He hath put down the mighty from their seat and hath exalted the humble.	deposuit potentes de sede et exaltavit humiles
53	He hath filled the hungry with good things: and the rich he hath sent empty away.	esurientes implevit bonis et divites dimisit inanes
54	He hath received Israel his servant, being mindful of his mercy.	suscepit Israhel puerum suum memorari misericordiae
55	As he spoke to our fathers: to Abraham and to his seed for ever.	sicut locutus est ad patres nostros Abraham et semini eius in saecula
56	And Mary abode with her about three months. And she returned to her own house.	mansit autem Maria cum illa quasi mensibus tribus et reversa est in domum suam

[annalex]

Franz Anton Maulbertsch
1771-77
Fresco
Cathedral, Vác, Hungary

[Salvation]

Absolutely beautiful.

[Salvation]

American Catholic’s Saint of the Day

August 15, 2005

Assumption of Mary

On November 1, 1950, Pius XII defined the Assumption of Mary to be a dogma of faith: “We pronounce, declare and define it to be a divinely revealed dogma that the immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul to heavenly glory.” The pope proclaimed this dogma only after a broad consultation of bishops, theologians and laity. There were few dissenting voices. What the pope solemnly declared was already a common belief in the Catholic Church.

We find homilies on the Assumption going back to the sixth century. In following centuries the Eastern Churches held steadily to the doctrine, but some authors in the West were hesitant. However, by the thirteenth century there was universal agreement. The feast was celebrated under various names (Commemoration, Dormition, Passing, Assumption) from at least the fifth or sixth century.

Scripture does not give an account of Mary’s Assumption into heaven. Nevertheless, Revelation 12 speaks of a woman who is caught up in the battle between good and evil. Many see this woman as God’s people. Since Mary best embodies the people of both Old and New Testament, her Assumption can be seen as an exemplification of the woman’s victory.

Furthermore, in 1 Corinthians 15:20 Paul speaks of Christ’s resurrection as the firstfruits of those who have fallen asleep.Since Mary is closely associated with all the mysteries of Jesus’ life, it is not surprising that the Holy Spirit has led the Church to belief in Mary’s share in his glorification. So close was she to Jesus on earth, she must be with him body and soul in heaven.

Comment:

In the light of the Assumption of Mary, it is easy to pray her Magnificat (Luke 1:46–55) with new meaning. In her glory she proclaims the greatness of the Lord and finds joy in God her savior. God has done marvels to her and she leads others to recognize God’s holiness. She is the lowly handmaid who deeply reverenced her God and has been raised to the heights. From her position of strength she will help the lowly and the poor find justice on earth and she will challenge the rich and powerful to distrust wealth and power as a source of happiness.

Quote:

“In the bodily and spiritual glory which she possesses in heaven, the Mother of Jesus continues in this present world as the image and first flowering of the Church as she is to be perfected in the world to come. Likewise, Mary shines forth on earth, until the day of the Lord shall come (cf. 2 Peter 3:10), as a sign of certain hope and comfort for the pilgrim People of God” (Dogmatic Constitution on the Church, 68).

[Salvation]

From: Luke 1:39-56


The Visitation

---

[39] In those days Mary arose and went with haste into the hill
country, to a city of Judah, [40] and she entered the house of
Zechariah and greeted Elizabeth. [41] And when Elizabeth heard the
greeting of Mary, the babe leaped in her womb; and Elizabeth was filled
with the Holy Spirit [42] and she exclaimed with a loud cry, "Blessed
are you among women, and blessed is the fruit of your womb! [43] And
why is this granted me, that the mother of my Lord should come to me?
[44] For behold, when the voice of your greeting came to my ears, the
babe in my womb leaped for joy. [45] And blessed is she who believed
that there would be a fulfillment of what was spoken to her from the
Lord."


The Magnificat

---

[46] And Mary said, "My soul magnifies the Lord, [47] and my spirit
rejoices in God my Savior, [48] for He has regarded the low estate of
His handmaiden. For behold, henceforth all generations will call me
blessed; [49] for He who is mighty has done great things for me, and
holy is His name. [50] And His mercy is on those who fear Him from
generation to generation. [51] He has shown strength with His arm, He
has scattered the proud in the imagination of their hearts, [52] He has
put down the mighty from their thrones, and exalted those of low
degree; [53] He has filled the hungry with good things, and the rich He
has sent empty away. [54] He has helped His servant Israel, in
remembrance of His mercy, [55] as He spoke to our fathers, to Abraham
and to his posterity for ever."


[56] And Mary remained with her about three months, and returned to her
home.

---

Commentary:


39-56. We contemplate this episode of our Lady's visit to her cousin
St. Elizabeth in the Second Joyful Mystery of the Rosary: "Joyfully
keep Joseph and Mary company...and you will hear the traditions of the
House of David.... We walk in haste towards the mountains, to a town
of the tribe of Judah (Luke 1:39).


"We arrive. It is the house where John the Baptist is to be born.
Elizabeth gratefully hails the Mother of her Redeemer: Blessed are you
among women, and blessed is the fruit of your womb. Why should I be
honored with a visit from the mother of my Lord? (Luke 1:42-43).


"The unborn Baptist quivers...(Luke 1:41). Mary's humility pours forth
in the "Magnificat".... And you and I, who are proud--who were
proud--promise to be humble" ([St] J. Escriva, "Holy Rosary").


39. On learning from the angel that her cousin St. Elizabeth is soon to
give birth and is in need of support, our Lady in her charity hastens
to her aid. She has no regard for the difficulties this involves.
Although we do not know where exactly Elizabeth was living (it is now
thought to be Ain Karim), it certainly meant a journey into the hill
country which at that time would have taken four days.


From Mary's visit to Elizabeth Christians should learn to be caring
people. "If we have this filial contact with Mary, we won't be able to
think just about ourselves and our problems. Selfish personal problems
will find no place in our mind" ([St] J. Escriva, "Christ Is Passing By," 145).


42. St. Bede comments that Elizabeth blesses Mary using the same words
as the archangel "to show that she should be honored by angels and by
men and why she should indeed be revered above all other women" ("In
Lucae Evangelium Expositio, in loc.").


When we say the "Hail Mary" we repeat these divine greetings,
"rejoicing with Mary at her dignity as Mother of God and praising the
Lord, thanking Him for having given us Jesus Christ through Mary" ("St.
Pius X Catechism", 333).


43. Elizabeth is moved by the Holy Spirit to call Mary "the mother of
my Lord", thereby showing that Mary is the Mother of God.


44. Although he was conceived in sin--original sin--like other men, St.
John the Baptist was born sinless because he was sanctified in his
mother's womb by the presence of Jesus Christ (then in Mary's womb) and
of the Blessed Virgin. On receiving this grace of God St. John
rejoices by leaping with joy in his mother's womb--thereby fulfilling
the archangel's prophecy (cf. Luke 1:15).


St. John Chrysostom comments on this scene of the Gospel: "See how new
and how wonderful this mystery is. He has not yet left the womb but he
speaks by leaping; he is not yet allowed to cry out but he makes
himself heard by his actions [...]; he has not yet seen the light but
he points out the Sun; he has not yet been born and he is keen to act
as Precursor. The Lord is present, so he cannot contain himself or
wait for nature to run its course: he wants to break out of the prison
of his mother's womb and he makes sure he witnesses to the fact that
the Savior is about to come" ("Sermo Apud Metaphr., Mense Julio").


45. Joining the chorus of all future generations, Elizabeth, moved by
the Holy Spirit, declares the Lord's Mother to be blessed and praises
her faith. No one ever had faith to compare with Mary's; she is the
model of the attitude a creature should have towards its
Creator--complete submission, total attachment. Through her faith,
Mary is the instrument chosen by God to bring about the Redemption; as
Mediatrix of all graces, she is associated with the redemptive work of
her Son: "This union of the Mother with the Son in the work of
salvation is made manifest from the time of Christ's virginal
conception up to His death; first when Mary, arising in haste to go to
visit Elizabeth, is greeted by her as blessed because of her belief in
the promise of salvation and the Precursor leaps with joy in the womb
of his mother [...]. The Blessed Virgin advanced in her pilgrimage of
faith and faithfully persevered in her union with her Son unto the
cross, where she stood (cf. John 19:25), in keeping with the Divine
Plan, enduring with her only-begotten Son the intensity of His
suffering, associating herself with His sacrifice in her mother's
heart, and lovingly consenting to the immolation of this Victim which
was born of her" (Vatican II, "Lumen Gentium", 57f).


The new Latin text gives a literal rendering of the original Greek when
it says "quae credidit" (RSV "she who has believed") as opposed to the
Vulgate "quae credidisti" ("you who have believed") which gave more of
the sense than a literal rendering.


46-55. Mary's "Magnificat" canticle is a poem of singular beauty. It
evokes certain passages of the Old Testament with which she would have
been very familiar (especially 1 Samuel 2:1-10).


Three stanzas may be distinguished in the canticle: in the first
(verses 46-50) Mary glorifies God for making her the Mother of the
Savior, which is why future generations will call her blessed; she
shows that the Incarnation is a mysterious _expression of God's power
and holiness and mercy. In the second (verses 51-53) she teaches us
that the Lord has always had a preference for the humble, resisting the
proud and boastful. In the third (verses 54-55) she proclaims that
God, in keeping with His promise, has always taken care of His chosen
people--and now does them the greatest honor of all by becoming a Jew
(cf. Romans 1:3).


"Our prayer can accompany and imitate this prayer of Mary. Like her,
we feel the desire to sing, to acclaim the wonders of God, so that all
mankind and all creation may share our joy" ([St] J. Escriva, "Christ Is
Passing By", 144).


46-47. "The first fruits of the Holy Spirit are peace and joy. And the
Blessed Virgin had received within herself all the grace of the Holy
Spirit" (St. Basil, "In Psalmos Homilae", on Psalm 32). Mary's soul
overflows in the words of the "Magnificat". God's favors cause every
humble soul to feel joy and gratitude. In the case of the Blessed
Virgin, God has bestowed more on her than on any other creature.
"Virgin Mother of God, He whom the heavens cannot contain, on becoming
man, enclosed Himself within your womb" ("Roman Missal", Antiphon of
the Common of the Mass for Feasts of Our Lady). The humble Virgin of
Nazareth is going to be the Mother of God; the Creator's omnipotence
has never before manifested itself in as complete a way as this.


48-49. Mary's _expression of humility causes St. Bede to exclaim: "It
was fitting, then, that just as death entered the world through the
pride of our first parents, the entry of Life should be manifested by
the humility of Mary" ("In Lucae Evangelium Expositio, in loc.").


"How great the value of humility!--"Quia respexit humilitatem.... It
is not of her faith, nor of her charity, nor of her immaculate purity
that our Mother speaks in the house of Zachary. Her joyful hymn sings:
`Since He has looked on my humility, all generations will call me
blessed'" ([St] J. Escriva, "The Way", 598).


God rewards our Lady's humility by mankind's recognition of her
greatness: "All generations will call me blessed." This prophecy is
fulfilled every time someone says the Hail Mary, and indeed she is
praised on earth continually, without interruption. "From the earliest
times the Blessed Virgin is honored under the title of Mother of God,
under whose protection the faithful take refuge together in prayer in
all their perils and needs. Accordingly, following the Council of
Ephesus, there was a remarkable growth in the cult of the people of God
towards Mary, in veneration and love, in invocation and imitation,
according to her own prophetic words: `all generations will call me
blessed, for He who is mighty has done great things for me'" (Vatican
II, "Lumen Gentium", 66).


50. "And His mercy is on those who fear Him from generation to
generation": "At the very moment of the Incarnation, these words open
up a new perspective of salvation history. After the Resurrection of
Christ, this perspective is new on both the historical and the
eschatological level. From that time onwards there is a succession of
new generations of individuals in the immense human family, in
ever-increasing dimensions; there is also a succession of new
generations of the people of God, marked with the sign of the Cross and
of the Resurrection and `sealed' with the sign of the paschal mystery
of Christ, the absolute revelation of the mercy that Mary proclaimed on
the threshold of her kinswoman's house: "His mercy is [...] from
generation to generation' [...].


"Mary, then, is the one who has the "deepest knowledge of the mystery
of God's mercy". She knows its price, she knows how great it is. In
this sense, we call her the "Mother of Mercy": Our Lady of Mercy, or
Mother of Divine Mercy; in each one of these titles there is a deep
theological meaning, for they express the special preparation of her
soul, of her whole personality, so that she was able to perceive,
through the complex events, first of Israel, then of every individual
and of the whole of humanity, that mercy of which `from generation to
generation' people become sharers according to the eternal design of
the Most Holy Trinity" (John Paul II, "Dives In Misericordia", 9).


51. "The proud": those who want to be regarded as superior to others,
whom they look down on. This also refers to those who, in their
arrogance, seek to organize society without reference to, or in
opposition to, God's law. Even if they seem to do so successfully, the
words of our Lady's canticle will ultimately come true, for God will
scatter them as He did those who tried to build the Tower of Babel,
thinking that they could reach as high as Heaven (cf. Genesis 11:4).


"When pride takes hold of a soul, it is no surprise to find it bringing
along with it a whole string of other vices--greed, self-indulgence,
envy, injustice. The proud man is always vainly striving to dethrone
God, who is merciful to all His creatures, so as to make room for
himself and his ever cruel ways.


"We should beg God not to let us fall into this temptation. Pride is
the worst sin of all, and the most ridiculous.... Pride is unpleasant,
even from a human point of view. The person who rates himself better
than everyone and everything is constantly studying himself and looking
down on other people, who in turn react by ridiculing his foolish
vanity" ([St] J. Escriva, "Friends of God", 100).


53. This form of divine providence has been experienced countless times
over the course of history. For example, God nourished the people of
Israel with manna during their forty years in the wilderness (Exodus
16:4-35); similarly His angel brought food to Elijah (1 Kings 19:5-8),
and to Daniel in the lions' den (Daniel 14:31-40); and the widow of
Sarepta was given a supply of oil which miraculously never ran out (1
Kings 17:8ff). So, too, the Blessed Virgin's yearning for holiness was
fulfilled by the incarnation of the Word.


God nourished the chosen people with His Law and the preaching of His
prophets, but the rest of mankind was left hungry for His word, a
hunger now satisfied by the Incarnation. This gift of God will be
accepted by the humble; the self-sufficient, having no desire for the
good things of God, will not partake of them (cf. St. Basil, "In
Psalmos Homilae", on Psalm 33).


54. God led the people of Israel as He would a child whom He loved
tenderly: "the Lord your God bore you, as a man bears his son, in all
the way that you went" (Deuteronomy 1:31). He did so many times, using
Moses, Joshua, Samuel, David, etc., and now He gives them a definitive
leader by sending the Messiah--moved by His great mercy which takes
pity on the wretchedness of Israel and of all mankind.


55. God promised the patriarchs of old that He would have mercy on
mankind. This promise He made to Adam (Genesis 3:15), Abraham (Genesis
22:18), David (2 Samuel 7:12), etc. From all eternity God had planned
and decreed that the Word should become incarnate for the salvation of
all mankind. As Christ Himself put it, "God so loved the world that He
gave His only Son, that whoever believes in Him should not perish but
have eternal life" (John 3:16).

---

Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.

[Salvation]

From: Revelation 11:19a; 12:1-6a, 10ab


The Sounding of the Seventh Trumpet

---

[19] Then God's temple in heaven was opened, and the ark of his
covenant was seen within his temple.


The Woman Fleeing from the Dragon

---

[1] And a great portent appeared in heaven, a woman clothed with the
sun, with the moon under her feet, and on her head a crown of twelve
stars; [2] she was with child and she cried out in her pangs of birth,
in anguish for delivery [3] And another portent appeared in heaven;
behold, a great red dragon, with seven heads and ten horns, and seven
diadems upon his heads. [4] His tail swept down a third of the stars of
heaven, and cast them to the earth. And the dragon stood before the
woman who was about to bear a child, that he might devour her child
when she brought it forth; [5] she brought forth a male child, one who
is to rule all the nations with a rod of iron, but her child was caught
up to God and to his throne, [6] and the woman fled into the
wilderness, where she has a place prepared by God.


[10] And I heard a loud voice in heaven, saying, "Now the salvation and
the power and the kingdom of our God and the authority of his Christ
have come.

---

Commentary:


19. The seer introduces the heavenly temple (the location par
excellence of God's presence), paralleling the earlier mention of the
temple of Jerusalem (cf. 11:1-2). The opening of the temple and the
sight of the Ark of the Covenant show that the messianic era has come
to an end and God's work of salvation has been completed. The ark was
the symbol of Israel's election and salvation and of God's presence in
the midst of his people. According to a Jewish tradition, reported in 2
Maccabees 2:4-8, Jeremiah placed the ark in a secret hiding place prior
to the destruction of Jerusalem, and it would be seen again when the
Messiah carne. The author of the Apocalypse uses this to assure us that
God has not forgotten his covenant: he has sealed it definitively in
heaven, where the ark is located.


Many early commentators interpreted the ark as a reference to Christ's
sacred humanity, and St Bede explains that just as the manna was kept
in the original ark, so Christ's divinity lies hidden in his sacred
body (cf. "Explanatio Apocalypsis", 11, 19).


The heavenly covenant is the new and eternal one made by Jesus Christ
(cf. Mt 26:26-29 and par.) which will be revealed to all at his second
coming when the Church will triumph, as the Apocalypse goes on to
describe. The presence of the ark in the heavenly temple symbolizes the
sublimity of the messianic kingdom, which exceeds anything man could
create. "The vigilant and active expectation of the coming of the
Kingdom is also the expectation of a finally perfect justice for the
living and the dead, for people of all times and places, a justice
which Jesus Christ, installed as supreme Judge, will establish (cf. Mt
24:29-44, 46; Acts 10:42; 2 Cor 5: 10). This promise, which surpasses
all human possibilities, directly concerns our life in this world. For
true justice must include everyone; it must explain the immense load of
suffering borne by all generations. In fact, without the resurrection
of the dead and the Lord's judgment, there is no justice in the full
sense of the term. The promise of the resurrection is freely made to
meet the desire for true justice dwelling in the human heart" (SCDF,
"Libertatis Conscientia", 60).


The thunder and lightning which accompany the appearance of the ark are
reminiscent of the way God made his presence felt on Sinai; they reveal
God's mighty intervention (cf. Rev 4:5; 8:5) which is now accompanied
by the chastisement of the wicked, symbolized by the earthquake and
hailstones (cf. Ex 9: 13-35).


1-17. We are now introduced to the contenders in the eschatological
battles which mark the final confrontation between God and his
adversary, the devil. The author uses three portents to describe the
leading figures involved, and the war itself. The first is the woman
and her offspring, including the Messiah (12:1-2); the second is the
dragon, who will later transfer his power to the beasts (12:3); the
third, the seven angels with the seven bowls (15:1).


Three successive confrontations with the dragon are described--1) that
of the Messiah to whom the woman gives birth (12:1-6); 2) that of St
Michael and his angels (12:7-12); and 3) that of the woman and the rest
of her offspring (12:13-17) These confrontations should not be seen as
being in chronological order. They are more like three distinct
pictures placed side by side because they are closely connected: in
each the same enemy, the devil, does battle with God's plans and with
those whom God uses to carry them out.


1-2. The mysterious figure of the woman has been interpreted ever since
the time of the Fathers of the Church as referring to the ancient
people of Israel, or the Church of Jesus Christ, or the Blessed Virgin.
The text supports all of these interpretations but in none do all the
details fit. The woman can stand for the people of Israel, for it is
from that people that the Messiah comes, and Isaiah compares Israel to
"a woman with child, who writhes and cries out in her pangs when she is
near her time" (Is 26:17).


She can also stand for the Church, whose children strive to overcome
evil and to bear witness to Jesus Christ (cf. v. 17). Following this
interpretation St Gregory wrote: "The sun stands for the light of
truth, and the moon for the transitoriness of temporal things; the holy
Church is clothed like the sun because she is protected by the splendor
of supernatural truth, and she has the moon under her feet because she
is above all earthly things" ("Moralia", 34, 12).


The passage can also refer to the Virgin Mary because it was she who
truly and historically gave birth to the Messiah, Jesus Christ our Lord
(cf. v. 5). St Bernard comments: "The sun contains permanent color and
splendor; whereas the moon's brightness is unpredictable and
changeable, for it never stays the same. It is quite right, then, for
Mary to be depicted as clothed with the sun, for she entered the
profundity of divine wisdom much further than one can possibly
conceive" ("De B. Virgine", 2).


In his account of the Annunciation, St Luke sees Mary as representing
the faithful remnant of Israel; the angel greets her with the greeting
given in Zephaniah 3:15 to the daughter of Zion (cf. notes on Lk 1:26-
31). St Paul in Galatians 4:4 sees a woman as the symbol of the Church,
our mother; and non-canonical Jewish literature contemporary with the
Book of Revelation quite often personifies the community as a woman.
So, the inspired text of the Apocalypse is open to interpreting this
woman as a direct reference to the Blessed Virgin who, as mother,
shares in the pain of Calvary (cf. Lk 2:35) and who was earlier
prophesied in Isaiah 7:14 as a "sign" (cf. Mt 1:22-23). At the same
time the woman can be interpreted as standing for the people of God,
the Church, whom the figure of Mary represents.


The Second Vatican Council has solemnly taught that Mary is a "type" or
symbol of the Church, for "in the mystery of the Church, which is
itself rightly called mother and virgin, the Blessed Virgin stands out
in eminent and singular fashion as exemplar both of virgin and mother.
Through her faith and obedience she gave birth on earth to the very Son
of the Father, not through the knowledge of man but by the
overshadowing of the Holy Spirit, in the manner of a new Eve who placed
her faith, not in the serpent of old but in God's messenger, without
wavering in doubt. The Son whom she brought forth is he whom God placed
as the first-born among many brethren (cf. Rom 8:29), that is, the
faithful, in whose generation and formation she cooperates with a
mother's love" (Vatican II, "Lumen Gentium", 63).


The description of the woman indicates her heavenly glory, and the
twelve stars of her victorious crown symbolize the people of God--the
twelve patriarchs (cf. Gen 37:9) and the twelve apostles. And so,
independently of the chronological aspects of the text, the Church sees
in this heavenly woman the Blessed Virgin, "taken up body and soul into
heavenly glory, when her earthly life was over, and exalted by the Lord
as Queen over all things, that she might be the more fully conformed to
her Son, the Lord of lords (cf. Rev 19:16) and conqueror of sin and
death" ("Lumen Gentium", 59). The Blessed Virgin is indeed the great
sign, for, as St Bonaventure says, "God could have made none greater.
He could have made a greater world and a greater heaven; but not a
woman greater than his own mother" ("Speculum", 8).


3-4. In his description of the devil (cf. v. 9), St John uses symbols
taken from the Old Testament. The dragon or serpent comes from Genesis
3:1-24, a passage which underlies all the latter half of this book. Its
red color and seven heads with seven diadems show that it is bringing
its full force to bear to wage this war. The ten horns in Daniel 7:7
stand for the kings who are Israel's enemies; in Daniel a horn is also
mentioned to refer to Antiochus IV Epiphanes, of whom Daniel also says
(to emphasize the greatness of Antiochus' victories) that it cast stars
down from heaven onto the earth (cf. Dan 8:10). Satan drags other
angels along with him, as the text later recounts (Rev 12:9). All these
symbols, then, are designed to convey the enormous power of Satan. "The
devil is described as a serpent", St Cyprian writes, "because he moves
silently and seems peaceable and comes by easy ways and is so astute
and so deceptive [...] that he tries to have night taken for day,
poison taken for medicine. So, by deceptions of this kind, he tries to
destroy truth by cunning. That is why he passes himself off as an angel
of light" ("De Unitate Ecclesiae", I-III).


After the fall of our first parents war broke out between the serpent
and his seed and the woman and hers: "I will put enmity between you and
the woman, between your seed and her seed; he shall bruise your head,
and you shall bruise his heel" (Gen 3:15). Jesus Christ is the woman's
descendant who will obtain victory over the devil (cf. Mk 1:23-26; Lk
4:31-37; etc.). That is why the power of evil concentrates all his
energy on destroying Christ (cf. Mt 2:13-18) or to deflecting him from
his mission (cf. Mt 4:1-11 and par.). By relating this enmity to the
beginnings of the human race St. John paints a very vivid picture.


5. The birth of Jesus Christ brings into operation the divine plan
announced by the prophets (cf. Is 66:7) and by the Psalms (cf. Ps 2:9),
and marks the first step in ultimate victory over the devil. Jesus'
life on earth, culminating in his passion, resurrection and ascension
into heaven, was the key factor in achieving this victory. St John
emphasizes the triumph of Christ as victor, who, as the Church
confesses, "sits at the right hand of the Father" ("Nicene-
Constantinopolitan Creed").


6. The figure of the woman reminds us of the Church, the people of God.
Israel took refuge in the wilderness to escape from Pharaoh, and the
Church does the same after the victory of Christ. The wilderness stands
for solitude and intimate union with God. In the wilderness God took
personal care of his people, setting them free from their enemies (cf.
Ex 17:8-16) and nourishing them with quail and manna (cf. Ex 16:1-36).
The Church is given similar protection against the powers of hell (cf.
Mt 16:18) and Christ nourishes it with his body and his word all the
while it makes its pilgrimage through the ages; it has a hard time
(like Israel in the wilderness) but there will be an end to it: it will
take one thousand two hundred and sixty days (cf. notes on 11:3).


Although the woman, in this verse, seems to refer directly to the
Church, she also in some way stands for the particular woman who gave
birth to the Messiah, the Blessed Virgin. As no other creature has
done, Mary has enjoyed a very unique type of union with God and very
special protection from the powers of evil, death included. Thus, as
the Second Vatican Council teaches, "in the meantime [while the Church
makes its pilgrim way on earth], the Mother of Jesus in the glory which
she possesses in body and soul in heaven is the image and beginning of
the Church as it is to be perfected in the world to come. Likewise she
shines forth on earth, until the day of the Lord shall come (cf. 2 Pet
3:10), a sign of certain hope and comfort to the pilgrim people of God"
("Lumen Gentium", 68).


10-12. With the ascension of Christ into heaven the Kingdom of God is
established and so all those who dwell in heaven break out into a song
of joy. The devil has been deprived of his power over man in the sense
that the redemptive action of Christ and man's faith enable man to
escape from the world of sin. The text expresses this joyful truth by
saying that there is now no place for the accuser, Satan whose name
means and whom the Old Testament teaches to be the accuser of men
before God: cf. Job 1:6-12; 2:1-10). Given what God meant creation to
be, Satan could claim as his victory anyone who, through sinning,
disfigured the image and likeness of God that was in him. However, once
the Redemption has taken place, Satan no longer has power to do this,
for, as St John writes, "if any one does sin, we have an advocate with
the Father, Jesus Christ the righteous; and he is the expiation for our
sins, and not for ours only but also for the sins of the whole world"
(Jn 2:1-2). Also, on ascending into heaven, Christ sent us the Holy
Spirit as "Intercessor and Advocate, especially when man, that is,
mankind, find themselves before the judgment of condemnation by that
'accuser' about whom the Book of Revelation says that 'he accuses them
day and night before our God"' (John Paul II, "Dominum Et
Vivificantem", 67).


Although Satan has lost this power to act in the world, he still has
time left, between the resurrection of our Lord and the end of history,
to put obstacles in man's way and frustrate Christ's action. And so he
works ever more frenetically, as he sees time run out, in his effort to
distance everyone and society itself from the plans and commandments of
God.


The author of the Book of Revelation uses this celestial chant to warn
the Church of the onset of danger as the End approaches.

---

Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.

From: 1 Corinthians 15:20-27


The Basis of Our Faith (Continuation)

---

[20] But in fact Christ has been raised from the dead, the first fruits
of those who have fallen asleep. [21] For as by a man came death, by a
man has come also the resurrection of the dead. [22] For as in Adam all
die, so also in Christ shall all be made alive. [23] But each in his
own order: Christ the first fruits, then at his coming those who belong
to Christ. [24] Then comes the end, when he delivers the kingdom to God
the Father after destroying every rule and every authority and power. [25]
For he must reign until he has put all his enemies under his feet.
[26] The last enemy to be destroyed is death. [27] "For God has put all
things in subjection under his feet." But when it says, "All things
are put in subjection under him," it is plain that he is excepted who
put all things under him.

---

Commentary:


20-28. The Apostle insists on the solidarity that exists between Christ
and Christians: as members of one single body, of which Christ is the
head, they form as it were one organism (cf. Rom 6:3-11; Gal 3:28).
Therefore, once the resurrection of Christ is affirmed, the
resurrection of the just necessarily follows. Adam's disobedience
brought death for all; Jesus, the new Adam, has merited that all should
rise (cf. Rom 5:12-21). "Again, the resurrection of Christ effects for
us the resurrection of our bodies not only because it was the efficient
cause of this mystery, but also because we all ought to arise after the
example of the Lord. For with regard to the resurrection of the body we
have this testimony of the Apostle: 'As by a man came death, by a man
has come also the resurrection of the dead' (1 Cor 15:21). In all that
God did to accomplish the mystery of our redemption he made use of the
humanity of Christ as an effective instrument, and hence his
resurrection was, as it were, an instrument for the accomplishment of
our resurrection" ("St Pius V Catechism", I, 6, 13).


Although St Paul here is referring only to the resurrection of the just
(v. 23), he does speak elsewhere of the resurrection of all