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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That's an interesting view of Mary, thank you.
God said "Do this, but do not do this:
Exo 20:4 Thou shalt not make unto thee any graven image, or any 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:
Exo 20:5 Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;
You may fool each other into justifying your statues, but you won't fool God, or me...
We're asking a good woman who's now in heaven with Jesus to pray for us. We're not talking to a statue!
Good gracious, this whole issue was hashed out over 1200 years ago. Are you familiar with the Seventh Ecumenical Council?
It was held in Nicea, Asia Minor in 787. It centered around the use of icons in the Church. The Iconoclasts ("icon-smashers")demanded that the Church rid itself of religious art. The iconophilles ("Icon-lovers") believed that icons preserve the doctrinal teachings of the Church and express the divine through art and beauty.
After much debate, the Council issued this Poclamation:
"We define that the holy icons, whether in color, mosaic, or some other material, should be exhibited in the holy churches of God, on the sacred vessels and liturgical vestments, on the walls, furnishings, and in houses and along the roads, namely the icons of our Lord God and Savior Jesus Christ, that of our Lady the Theotokos ("Mother of God"), those of the venerable angels and those of all saintly people.
"Whenever these representations are contemplated, they will cause those who look at them to commemorate and love their prototype (the reality which they represent.) We define also that they should be kissed and that they are an object of veneration and honor ("timitiki proskynisis"), but not of real worship ("latreia"), which is reserved for Him Who is the subject of our faith and is proper for the divine nature."
This is the teaching of the Church.
1 Timothy 3:15
"...you will know how people ought to conduct themselves in God's household, which is the church of the living God, the pillar and foundation of the truth."
Don't worry about others fooling you or God. Worry about fooling yourself.
Do you take this to mean that all sculpture whatsoever is forbidden? Or is it that worshipping and adoring a creature instead of the Creator is forbidden?
It's internally contradictory --- it makes no sense --- to claim that Catholic/Orthodox Christians have been worshipping Mary as a goddess since the days of the catacombs, BUT that we have denied it and lied about what we're doing for 1900+ years! What possible motivation could we have?
So where does the Bible teach sola scriptura? If nowhere, then what is the significance of something not being found in Scripture, especially it is part of the Tradition?
-A8
Why not pray to The Father through The Son as instructed in The Bible? Again, nowhere in The Bible does it advocate praying to anyone else. The Ten Commandments specifically state to NOT make and bow to or pray to any image.
Are you saying that Jesus does not hear your prayers unless you ask through someone else? What's the point of praying to anyone else but GOD?
>>>Why not pray to The Father through The Son as instructed in The Bible? Again, nowhere in The Bible does it advocate praying to anyone else. The Ten Commandments specifically state to NOT make and bow to or pray to any image.<<<
But nowhere in the Bible is the Canon of Scripture described in detail! Hmmmmmmmm. By whose Authority is your Bible assembled? Or can you cite me Scripture and verse of the books of the Canon?
F
Paul is asking, urging, praying that we intercede for each other. Do you think that the saints in heaven no longer do this? Is it that they don't love us anymore? Or that they can no longer talk to God?
Do you disavow the making or use of any graven image?
I was looking at a website...I believe the name was MaryPages.com...Nice site...Put together real well with Ava Maria playing in the background...
The fella who owns the site has a page for Prayers to Mary...I looked some of those over and I was dumbfounded...I understand that you guys don't feel you worship Mary but I'm going to type in some of the things I read...
One prayer under the title of 'Prayer to Our Lady of Good Council'...And it contained this:
Obtain for me, through the Precious Blood of Your Divine Son, the forgiveness of my sins, the salvation of my soul, and the means necessary to obtain it...
Another one included:
Mary, none of your devout servants has ever perished. May I, too, be saved...
And another:
I venerate You, O Great Queen, and thank you for all of the graces you have obtained for me, especially for having delivered me from Hell, which I have so often deserved. I place all my hopes and my salvation in you.
Now looking at these thru my eyes, I'd say you guys are counting on Mary as your Savior instead of Jesus...
What say you???
Reading comprehension is fundamental.
Paul said to follow the traditions that he preached...But, to avoid the traditions of men...In my view, your church doesn't sound a whole lot like what Paul had in mind...And Paul was the apostle to the Gentiles (as opposed to Jews)...
Even your first pope wouldn't let anyone bow down before him, let alone kiss his hand...Now that doesn't sound at all like your pope Benedict, does it???
Even your first pope wouldn't let anyone bow down before him, let alone kiss his hand...Now that doesn't sound at all like your pope Benedict, does it???
Once you understood the *authority* of the Magesterium and the Tradition, then your objections above fall apart.
-A8
Reading comprehension is fundamental.
No kidding...You ought to try it sometime...
(Mary), obtain for me...
What, she going to sprinkle you with it??? The blood fell on the ground...It wasn't the blood...It was the 'shedding' of the blood...It was the death, the sacrifice...
How's Mary going to obtain salvation FOR YOU because her son died, and his blood ran out???
If your trusting Mary to get your salvation for you from someone else, you didn't get saved...
LOL! I can't imagine acting all the time like a discontent on threads like this one.
Discuss the issues, don't make it personal.
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