Posted on 09/21/2004 7:43:13 AM PDT by Tantumergo
In discussing why we believe in the Immaculate Conception, it’s important to understand what the doctrine of the Immaculate Conception is and what it is not. Some people think the term refers to Christ’s conception in Mary’s womb without the intervention of a human father; but that is the Virgin Birth. Others think the Immaculate Conception means Mary was conceived "by the power of the Holy Spirit," in the way Jesus was, but that, too, is incorrect. The Immaculate Conception means that Mary, whose conception was brought about in the normal way, was conceived without original sin or its stain — the meaning of "immaculate" being “without stain”. The essence of original sin consists in the deprivation of sanctifying grace, and its stain is a fallen nature. Mary was preserved from these defects by God’s grace; from the first instant of her existence she was in the state of sanctifying grace and was free from the corrupt nature original sin brings.
While in the West the doctrine has been taught somewhat negatively – the emphasis being on Mary’s sinlessness - the East has tended to put the accent instead on her abundant holiness. The colloquial term for her is Panagia, the All-Holy; for everything in her is holy.
Although this doctrine is not explicitly stated in Scripture (as indeed the Trinity is not explicitly stated), there is much implicit evidence that the New Testament Church believed in the sinlessness and holiness of the Mother of God.
The primary implicit reference can be found in the angel’s greeting to Mary. The angel Gabriel said, "Hail, full of grace, the Lord is with you" (Luke 1:28). The phrase "full of grace" is a translation of the Greek word kecharitomene. This word represents the proper name of the person being addressed by the angel, and it therefore expresses a characteristic quality of Mary.
The traditional translation, "full of grace," is more accurate than the one found in many recent versions of the New Testament, which tend to render the expression "highly favoured daughter." Mary was indeed a highly favoured daughter of God, but the Greek implies more than that (and it never mentions the word for "daughter"). The grace given to Mary is at once permanent and of a unique kind. Kecharitomene is a perfect passive participle of charitoo, meaning "to fill or endow with grace." Since this term is in the perfect tense, it indicates a perfection of grace that is both intensive and extensive. So, the grace Mary enjoyed was not a result of the angel’s visit, but rather it extended over the whole of her life. She must have been in a state of sanctifying grace from the first moment of her existence to have been called "full of grace."
However, this is not to imply that Mary had no need of a saviour. Like all other descendants of Adam, she was subject to the necessity of contracting original sin. But by a special intervention of God, undertaken at the instant she was conceived, she was preserved from the stain of original sin and its consequences. She was therefore redeemed by the grace of Christ, but in a special way - by anticipation.
If we consider an analogy: Suppose a man falls into a deep pit and someone reaches down to pull him out. The man has been "saved" from the pit. Now imagine a woman walking along, and she too is about to topple into the pit, but at the very moment that she is to fall in, someone holds her back and prevents her. She too has been saved from the pit, but in an even better way: she was not simply taken out of the pit; she was prevented from getting stained by the mud in the first place. By receiving Christ’s grace at her conception, she had his grace applied to her before she was able to become subject to original sin and its stain.
The Catechism of the Catholic Church states that she was "redeemed in a more exalted fashion, by reason of the merits of her Son" (CCC 492). She has more reason to call God her Saviour than we do, because he saved her in an even more glorious manner.
St. Luke also provides us with further evidence that the early Church believed in the sinlessness of Mary. In the first chapter of his gospel, he goes to great pains to recount the event of the Visitation in parallel terms to the recovery of the Ark of the Covenant by David in 2 Sam 6. The following contrasts are notable:
1) 2 Sam 6,2 “So David arose and went…set out for Baala of Judah” Lk 1,39 “And Mary rising up in those days, went…to a town of Judah”
2) 2 Sam 6,9 “How can the ark of the Lord come to me?” Lk 1,43 “And whence is this to me, that the mother of my Lord should come to me?
3) 2 Sam 6,14 “And David danced with all his might before the Lord” Lk 1,44 “the infant in my womb leaped for joy.”
4) 2 Sam 6,11 “ And the ark of the Lord abode in the house of Obededom the Gittite three months.” Lk 1,56 “And Mary abode with her about three months.”
When taken in conjunction with Gabriel’s earlier promise to Mary that “The Holy Ghost shall come upon thee, and the power of the most High shall overshadow thee.” (Lk 1,35) in similar language to that describing the descent of the Shekinah on the ark, it is clear that St. Luke considers Mary to be the fulfilment of the type of the Ark of the Covenant.
In Luke’s mind she is the ark of the New Covenant. Just as the old ark contained the Word of God written on stone, the bread from heaven in the form of manna, and the priestly staff of Aaron; so the new ark contains the Word of God enfleshed, the true bread of heaven, and the high priest of the New Covenant.
Up until its disappearance 500 years earlier the ark had been the holiest thing in all creation – even to touch it or look into it was to bring death or plagues on non-Levites. Similarly then, the ark of the New Covenant would have been viewed as the holiest created being by the early Jewish Christians. Mary’s holiness was by the specific design of heaven, just as the old ark was given as a specific design from heaven.
This understanding of Mary as the ark is not just limited to the Lucan tradition. We also find Johannine understanding of this teaching in the Apocalypse. If we omit the medieval chapter and verse numberings, we see that John’s vision, following the judgement of Jerusalem and the Old Covenant, reveals:
“And the temple of God was opened in heaven: and the ark of his covenant was seen in his temple, and there were lightnings, and voices, and an earthquake, and great hail. And a great sign appeared in heaven: A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars:” Apoc. 11,19-12,1
While some commentators see in the figure of the woman a corporate type of Israel or the Church, these can only be secondary meanings as the same vision reveals two other figures which both have primary individual identities: Satan and the woman’s child – Jesus Christ:
Apoc 12,3 “And there was seen another sign in heaven: and behold a great red dragon, having seven heads, and ten horns: and on his head seven diadems: Apoc 12,9 “And that great dragon was cast out, that old serpent, who is called the devil and Satan.”
Apoc 12,5 “And she brought forth a man child, who was to rule all nations with an iron rod: and her son was taken up to God, and to his throne.”
Thus many fathers of the Church as well as recent Popes have clearly identified the ark/woman as Mary, the Holy Mother of God. This should not be surprising as John is here recapitulating the whole of revelation. Not only is he portraying the breaking in of the New Covenant, but of the new creation itself. The early chapters of Genesis where we see the man and woman in conflict with the serpent at the beginning of the old creation, are now recapitulated with the new Adam and the new Eve in conflict with that same serpent, though this time with positive results. Revelation has come full circle with the final triumph of God over the devil through the woman and her seed as first foretold in Genesis 3,15.
This is why early fathers such as St Irenaeus, St Ephraim, St. Ambrose and St. Augustine could clearly identify Mary as the new Eve as well as the Ark of the Covenant. For in a way that Eve in her disobedience could only be physically the mother of all the living, Mary is now revealed as the true mother of all the living in Jesus Christ:
Apoc 12,17 “And the dragon was angry against the woman: and went to make war with the rest of her seed, who keep the commandments of God, and have the testimony of Jesus Christ.”
It is only reasonable to conclude, then, that just as the first Eve was created without sin and filled with sanctifying grace, so the new Eve who was to “untie the knot of disobedience” wrought by the first, should be also so conceived. Or, as Cardinal Newman put it:
“Now, can we refuse to see that, according to these Fathers, who are earliest of the early, Mary was a typical woman like Eve, that both were endued with special gifts of grace, and that Mary succeeded where Eve failed?” Memorandum on the Immaculate Conception. Cardinal John Henry Newman.
Although arguments from authority can often be the weakest form of argument, as Catholics, it is worth finally pointing out that the ultimate reason for believing in the Immaculate Conception is that this doctrine has been infallibly defined as being revealed by God, and as such our salvation depends on adhering to it:
"Accordingly, by the inspiration of the Holy Spirit, for the honour of the Holy and undivided Trinity, for the glory and adornment of the Virgin Mother of God, for the exaltation of the Catholic Faith, and for the furtherance of the Catholic religion, by the authority of Jesus Christ our Lord, of the Blessed Apostles Peter and Paul, and by our own: "We declare, pronounce, and define that the doctrine which holds that the most Blessed Virgin Mary, in the first instance of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Saviour of the human race, was preserved free from all stain of original sin, is a doctrine revealed by God and therefore to be believed firmly and constantly by all the faithful." Hence, if anyone shall dare—which God forbid!—to think otherwise than as has been defined by us, let him know and understand that he is condemned by his own judgment; that he has suffered shipwreck in the faith; that he has separated from the unity of the Church; and that, furthermore, by his own action he incurs the penalties established by law if he should dare to express in words or writing or by any other outward means the errors he think in his heart." Ineffabilis Deus, Bl. Pope Pius IX
"If Mary is the new Eve, then that would mean she is the bride of the New Adam, Jesus. But not even you guys believe that. Your typology makes no sense if she is new Eve. How does Mary fulfill any of the typology of Eve?"
According to Genesis 3:15, the New Eve was to be the mother of the New Adam: "I will put enmity between thee and the woman, and between thy seed and her seed."
***Forget about trying to interpret what a word means - the Church has already supplied the interpretation, as related in: ***
But what if the church were... wrong?
That is correct!
In Jewish Law a man betrothed to a woman was considered legally married to her. The word for betrothed in Hebrew is Kiddush, a word that is derived from the Hebrew word Kadash which means "holy" "consecrated," "set apart." Because by betrothal (as in Mt 1:18; Lk 1:27) , or marriage, a woman became the peculiar property of her husband, forbidden to others.
The Oral Law of Kiddushin (Marriages and Engagements) states; "The husband prohibits his wife to the whole world like an object which is dedicated to the Sanctuary" (Kiddushin 2b, Babylonian Talmud).
We know from the Gospel of Matthew 1:14 that Joseph the husband of Mary was a righteous man, a devout law-abiding Jew. Having noticed that Mary was pregnant and that he, her betrothed, had nothing to do with the pregnancy, Joseph had either to publicly condemn her and have her put to death for adultery (Dt 22:22-29) or put her away privately.
His decision was made when an angel appeared to him in a dream, saying: "Joseph, son of David, do not fear to take Mary as your wife; for that which is conceived in her is of the Holy Spirit; she will bear a son, and you shall call His name Jesus, for He will save His people from their sins" (Mt. 1:20-21). The angel does not use the phrase for marital union: "go in unto" (as in Gn 30:3, 4, 16) or "come together" (Mt 1:18) but merely a word meaning leading her into the house as a wife (paralambano gunaika) but not cohabiting with her.
For when the angel revealed to him that Mary was truly the spouse of the Holy Spirit, Joseph could take Mary, his betrothed, into his house as a wife, but he could never have intercourse with her because according to the Law she was forbidden to him for all time.
It is a point of doctrine Christians in good faith disagree on. Why do we continually have to whack each other in the face about it in these forums?
Mary's Assumption would have been impossible without Jesus' Resurrection, for it is His resurrection power which will glorify our bodies (Philippians 3:21). This dogma depends upon and reaffirms the Resurrection of Jesus Christ.
"This is what The Church, at Rome and in the East has always and everywhere believed. Anything else is heresy!"
Amen! I pray that no modernist ever gets his hands on the beautiful prayers of your liturgy.
"Why do we continually have to whack each other in the face about it in these forums?"
Who's whacking? - its been a fairly civilised discussion on all sides as far as Religion Forum threads go.
I posted the thread because someone had asked for information about this subject, but I'm quite happy to get into debate on it as long as it remains charitable.
< I pray that no modernist ever gets his hands on the beautiful prayers of your liturgy.>
Modernists?!!! Us????? I don't think so. I've said this before, but, its great worshipping Almighty God the same way my family did 1700 years ago.
Ahhhhh ... you and I travel the same path! Though Roman Catholic, I attend the Maronite Catholic Divine Liturgy.
[PRIEST]: O Mother of God, we see the best of speakers become as mute as fish in your regard, for they could not explain how you could give birth while remaining a virgin. As for us, while marveling at the mystery, we cry out to you with faith:
Hail, O Container of God's Wisdom!
Hail, O Treasury of His Providence!
Hail, O Reproof of foolish philosophers!
Hail, O Confusion of speechless wise men!
Hail, for you perplexed the inquisitive minds!
Hail, for you dried up the inventors of myths!
Hail, for you ripped the Athenians' meshes!
Hail, for you filled the Fishermen's nets!
Hail, O Retriever from the Abyss of Ignorance!
Hail, O Lamplight of Knowledge to many!
Hail, O Ship for those who seek Salvation!
Hail, O Harbor for the Sailors of Life!
Hail, O Bride and Maiden ever-pure!
[RESPONSE]: Hail, O Bride and Maiden ever-pure!
From ....
I can't figure out how to post an icon image, but if anyone is interested, the oldest icon images of Panagia show her with three "stars", one on each shoulder and another on her forehead. These stars represent that she "was, is and perpetually will be" the Holy Virgin. From the earliest days of the Church, even as far back as the Icon of Panagia attributed to St. Luke, the Church has presented her as such.
very interesting thread. thanks for posting.
I also appreciated the Marian prayers and canticles posted by others.
And also from the Akathist Hymn (which is actually quite long)
Kontakion 3
The power of the Most High then overshadowed the Virgin, that she might conceive; and her fruitful womb He made a fertile meadow for all those desiring to reap salvation, as they chant:
Alleluia.
Eikos 3
Carrying God in her womb, the Virgin hastened to Elizabeth, whose unborn babe forthwith recognizing Mary's salutation rejoiced, and with leaps as it were with songs, he cried out to the Theotokos:
Rejoice, O branch of the unwithering Vine. Rejoice, O Land yielding the untainted Fruit.
Rejoice, O Husbandry of the merciful Husbandman. Rejoice, O birthgiver to the Planter of our life.
Rejoice, O Field bearing abundant compassion. Rejoice, O Table laden with an abundance of mercies.
Rejoice, for you make the meadow produce contentment. Rejoice, for you prepare a haven for souls.
Rejoice, acceptable Incense of intercession. Rejoice, Oblation for all the world.
Rejoice, Favour of God to mortals. Rejoice, Access of mortals to God.
Rejoice, O Unwedded Bride.
What if its right?
"2. Because a tendency toward docetism had to come up with a dodge to keep Jesus from being tainted by sinful flesh."
I think St. John's corpus of writing more than adequately dealt with the Docetist heresy, and yet his devotion to the Ark of the New Covenant is very profound.
Better try harder than that.
It might be, but scripture is always right. I will go with scripture over anything the church says.
This image of the All-Holy Virgin in Orans pose, with hands reaching upwards, replicates the common iconographical type of the Virgin found in many Eastern Orthodox churches in the apse of the sanctuary, where it symbolically relates to her position as an intercessor between people and Christ. The Kiev Panagia is a splendid example of monumental composition characteristic of the early period of Russian icon painting. The icon is strongly influenced by the Byzantine art of the period, particularly in the solemn and static posture, in the folds of the garments, and in the pensive look on the Virgin's face. It is possible that this icon was inspired by a mosaic (see the Orans in the Cathedral od St. Sophia in Kiev).
The composition is extremely balanced, almost symmetrical. On either side of the Virgin's head are two archangels who seem to be looking over her and perhaps expressing astonishment at the great miracle of Christ's birth. Christ is shown in a roundel around the Virgin's chest to indicate symbolically that he is in her womb: "Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel" (KJV, Isaiah 7:14). Notice how the hands of Christ Emmanuel, stretched out in blessing, connect to the hands of the Virgin. The roundels with the archangels, the halo of the Virgin, and the roundel containing the image of Christ form a triangle, and this triangular shape, "framed" by the position of the Virgin's hands and a particularly deep crease in the folds of her garment, pushes the Virgin's body down and anchors it firmly to the decorative red ground. The mantle falls down at an angle which counteracts the downward push of the triangle and balances the composition. The folds of the drapery define her body, but they seem to disconnect her from her feet. The gold background helps to accentuate the red of the ground and the browns and blues of the cloak. [K.T. and A.B.]
My personal favorite is Our Lady of Soufanieh.
At least 200 replicas of Our Lady of Soufanieh Icon spread throughout the world have also shed oil like the Icon in the home of Myrna and Nicholas Nazzour in Damascus, Syria. Having this replica of the miraculous icon in your home - can remind you of the love and unity that should exist in your family which is to be like a little church, "domestic church" the Pope calls it, - and to pray for Christian Unity - "that all may be one" as called for by our Lord in the Bible and at Soufanieh in Damascus in our own day. This Icon honored in your home will bring Our Lady's intercession for love and unity in your family. It will remind you to pray for Church Unity.
The very one I was trying to copy. Thanks!
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