Posted on 09/07/2006 11:32:47 PM PDT by Salvation
| BIRTH OF MARY September 8th |
| A. Valentini |
| The present Feast forms a link between the New and the Old Testament. It shows that Truth succeeds symbols and figures and that the New Covenant replaces the Old. Hence, all creation sings with joy, exults, and participates in the joy of this day.... This is, in fact, the day on which the Creator of the world constructed His temple; today is the day on which by a stupendous project a creature becomes the preferred dwelling of the Creator" (Saint Andrew of Crete). "Let us celebrate with joy the birth of the Virgin Mary, of whom was born the Sun of Justice.... Her birth constitutes the hope and the light of salvation for the whole world.... Her image is light for the whole Christian people" (From the Liturgy). As these texts so clearly indicate, an atmosphere of joy and light pervades the Birth of the Virgin Mary.
1. Historical Details about the Feast The origin of this Feast is sought in Palestine. It goes back to the consecration of a church in Jerusalem, which tradition identifies as that of the present basilica of St. Ann. At Rome the Feast began to be kept toward the end of the 7th century, brought there by Eastern monks. Gradually and in varied ways it spread to the other parts of the West in the centuries that followed. From the 13th century on, the celebration assumed notable importance, becoming a Solemnity with a major Octave and preceded by a Vigil calling for a fast. The Octave was reduced to a simple one during the reform of St. Pius X and was abolished altogether under the reform of Pius XII in 1955. The present Calendar characterizes the Birth of Mary as a "Feast," placing it on the same plane as the Visitation. For some centuries now, the Birth has been assigned to September 8 both in the East and in the West, but in ancient times it was celebrated on different dates from place to place. However, when the Feast of the Immaculate Conception (which has a later origin than that of the Birth) was extended to the whole Church, the Birth little by little became assigned everywhere to September 8: nine months after the Solemnity of the Immaculate Conception.
2. At the Heart of Salvation As we know, the Gospels have not transmitted to us anything about the birth of the Virgin Mary. Their attention is completely centered on the mystery of Christ and His salvific mission. The birth of Mary is recounted by the Protevangelium of James (5:2), an apocryphal writing from the end of the 2nd century. Subsequent tradition is based on this account. The description - although in the manner of an apocryphal document - obviously presents an important historical event: the birth of the Mother of the Lord. But the problem that concerns us here is the significance of this event. In the case of all the Saints, the Church commemorates their birthday on the day of their return to the Lord. However, in the cases of St. John the Baptizer and the Blessed Virgin, it also celebrates the day of their earthly birth. This is a singular fact already emphasized in ancient times, for example, by Paschasius Radbertus (d. about 859). The reason for this fact is not found primarily in the greatness or the privileges of the persons involved but in the singular mission that was theirs in the History of Salvation. In this light, the birth of the Blessed Virgin is considered to be - like that of John the Baptizer - in direct relationship with the coming of the Savior of the world. Thus, the birth and existence of Marysimilar to and even more than those of the Baptizer - take on a significance that transcends her own person. It is explained solely in the context of the History of Salvation, connected with the People of God of the Old Covenant and the New. Mary's birth lies at the confluence of the two Testaments - bringing to an end the stage of expectation and the promises and inaugurating the new times of grace and salvation in Jesus Christ. Mary, the Daughter of Zion and ideal personification of Israel, is the last and most worthy representative of the People of the Old Covenant but at the same time she is "the hope and the dawn of the whole world." With her, the elevated Daughter of Zion, after a long expectation of the promises, the times are fulfilled and a new economy is established (LG 55). The birth of Mary is ordained in particular toward her mission as Mother of the Savior. Her existence is indissolubly connected with that of Christ: it partakes of a unique plan of predestination and grace. God's mysterious plan regarding the incarnation of the Word embraces also the Virgin who is His Mother. In this way, the Birth of Mary is inserted at the very heart of the History of Salvation.
3. Christological Orientations The Biblical readings of the Feast have a clear Christological- salvific orientation that forms the backdrop for contemplating the figure of Mary. Micah 5:1-4a. The Prophet announces the coming of the Lord of Israel who will come forth from Bethlehem of Judah. The Mother of the Messiah, presented as one about to give birth, will give life to the prince and pastor of the house of David who will bring justice and peace. She will work with the Messiah to bring forth a new people. Romans 8.28-30. This passage does not speak directly about Mary but about the believer justified by the grace of Christ and gifted with the indwelling of the Spirit. He or she has been chosen and called from all eternity to share Christ's life and glory. This is true in a privileged manner for Mary, Spouse and Temple of the Holy Spirit, Mother of God's Son, and intimately united with Him in a Divine plan of predestination and grace. Matthew 1:1-16, 18-23. The meaning of this seemingly and genealogy is theologically profound: to place Jesus, the MessiahLord, within the dynastic tree of His people. He is a descendant, and in fact "the descendant," of Abraham (cf. Gal 3:16) and the Patriarchs in accord with the promises, and He is the semi-heir of the Prophets. The ring that united Christ with His people is Mary, Daughter of Zion and Mother of the Lord. The virginity stressed by the Gospel text is the sign of the Divine origin of the Son and of the absolute newness that now breaks forth in the history of human beings. The Christological-salvific purpose and tone dominate not only the Bible readings but also the Eucharistic Celebration and the Liturgy of the Hours. It has been observed that, although the texts of this Feast's celebration are less rich than those of other Marian feasts, they do have one outstanding characteristic: "The number of themes is rather restricted, [but] there are extremely numerous invitations to joy" (J. Pascher). Indeed, joy pervades the whole of this Feast's liturgy. If many "will rejoice" at the birth of the precursor (cf. Lk 1:14), a much greater joy is stirred up by the birth of the Mother of the Savior. Hence, this is a Feast that serves as a prelude to the "joy to all people" brought about by the Birth of the Son of God at Christmas and expressed by the singing of hymns and carols. Added to this theme of joy on this Marian Feast is that of light because with Mary's birth the darkness is dispersed and there rises in the world the dawn that announces the Sun of Justice, Christ the Lord. Taken from: |
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You are right. Thanks for the correction.
In St. John's Gospel, Chapter 1, Jesus has gathered with him Simon Peter, Philip and Andrew. And Chapter 2;2 says "Jesus and his discioples had likewise been invited to the celebration." But it is in the 10th chapter of Matthew that the twelve Apostles are named. Interestingly, the Twelve are referred to both as "disciples" and as "apostles".
At any rate, some--if not all---were there at Cana.
Keep after me when I make mistakes :-)
I am always ready to learn.
Thanks.
Offhand, no. So?
Just as an example of how these "derived principles" can work: most Christians would agree that Christian marriage is monogamous, not polygamous. We agree even though almost all of the famous marriages of the O.T. patriarchs and kings were polygamous, and even though there is no verse in the N.T. which specifically condemns or bans polygamy.
We reach this conclusion, not by simple proof-texting, but by looking at the overall truths taught by Jesus about men, women, and marriage; by making reasonable inferences from these truths; by realizing that, historically, the Church has always held and taught monogamy; and by observing the laws of the Church concerning marriage.
How does this apply to the question of whether we can ask those in Heaven for their intercessory prayers?
This is how: we know that those who have "passed through death to life" before us are actually still living in Christ; we know that all who are "in Christ," both in heaven and on earth, are members of the Body of Christ; and so we know that as members of one Body we are still interconnected and we can still help one another.
Thus the idea of asking those who are already in heaven to pray for us is richly Biblical; it is a reasonable inference from what St. Paul taught about being members of the Body of Christ; and it is something which, historically, the Church has always taught and practiced.
We are celebrating her birthday and adoring her Son. Is the sarcasm really necessary? You are speaking of the Mother of God, and that kind of response towards His mother cannot be very pleasing to Him.
Exodus 25:18
"You shall make two cherubim of gold, make them of hammered work at the two ends of the mercy seat.
See also:
Exodus 25:19
Exodus 25:20
Exodus 25:22
Exodus 26:1
Exodus 26:31
Exodus 36:8
Exodus 36:35
Exodus 37:7
Exodus 37:8
Exodus 37:9
Numbers 7:89
1 Kings 6:23
1 Kings 6:25
1 Kings 6:27
1 Kings 6:28
1 Kings 6:29
1 Kings 6:32
1 Kings 6:35
1 Kings 7:29
1 Kings 7:36
Thatr's a whole lot of God-approved carving, engraving, and images, my dear.
Oh, but I can. I can even pray to you.
Like this:
HarleyD, please pray for me.
That's pretty obvious. You can ask ANYBODY for help. Even a fellow sinner. You could even ask me~!
Thanks for taking the time contribute, I understand your position. However, there are zero expamples in the Bible where we are instructed to seek help from dead people. There are many examples where Jesus is worshipped. In fact John The Baptist and Angels specifically mention to worship Jesus and not them.
I agree. But what about bowing and praying to the statue of a dead person?
No.
The Angel Gabriel called her "Blessed" because she heard the word of God and kept it (having the Word of God in her womb: that's some keeping!)
And this is not merely a biological thing, in the sense of a relationship between a "womb" and a "product of conception" or a mammary gland and an alimentary canal; it's a relationship between a whole person and a whole person, as Jesus said:
Luke 8:21
But He answered and said to them, "My mother and My brothers are these who hear the word of God and do it."
Luke 11:28
But He said, [to the woman who made it sound like it was only, and reductively, physical]"On the contrary, blessed are those who hear the word of God and keep it."
Mary is not just an incubator. She is a person with an intimate and love-filled physical and spiritual, personal connection to the Lord Jesus. She's His Mother.
I am certain that He honors her, and is pleased when we do, too.
Or don't you think Jesus kept the Commandments, including "Honor thy father and thy mother"!
So Mary was "just chosen", eh? All the same, the fact remains that G_d chose Mary over anyone else means that He considered her most worthwhile. Who's going to argue with G_d Himself?
I am a Born-Again, (now a Presby with a new respect for the Catholic faith, thank you blessed John Paul the Great) but one willing to respect the Blessed Virgin Mary. It may be that G_d alone answers prayers, but He choses the saints to help listen and carry out, kind of a heavenly conduit.
What about this?
Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. 8 Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God,
In comparison to G_d, no one is special.
Nonsense. Have you never knelt at a loved one's grave? Have you never knelt at the bedside of your child? Kneeling has a variety of meanings, such as love, affection, respect. It does not always mean the adoration which is proper to God alone.
If, as you think, Catholics DID worship Mary, why would we deny it? I mean, if we did think she was a goddess, we would certainly trumpet the fact.
It makes no sense at all that a goddess's devotees would adore her as a deity AND deny that they did so. Why would we dissemble, if we actually thought she had all the powers of divinity?
But the fact of the matter is, she is a creature. She is a handmaid. She is a disciple. She is a dearly beloved mother. We have affection and respect for her.
Do you not love your mother? Imagine how much Jesus loves His!
Maybe because God exalts the humble and humbles the exalted?
Honest question: do you think the saints in eternity are still bound by the same laws of time and space that we are?
Not necessarily. She would need to be freed from the bonds of time and space --- but then, everybody in God's eternal Heaven is freed from time and space.
Her manner of knowing is mysterious to me, but I think it is something we will all have in common, when we are in heaven. It is not omniscience, but it is is beyond our present, earthly powers.
Thank you, bigcat32, for your gracious words: and that's exactly right. That's why Catholics don't worship Mary.
It is fascinating to realize that she was the first person in history to accept Jesus Christ as her personal Savior...
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