DOCSLIB.ORG

Meditating on Scripture with the Saints

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Meditating on Scripture with the Saints Meditating on Scripture with the Saints Author(s): Pasko, Mark Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Description: This daily meditation book combines the writings of the Christian saints along with Scripture readings and instructions for various types of prayer and meditation practices, both traditional and contemporary.The book contains 365 individu- al devotionals, and these devotionals do not follow any cal- endar, but allow readers to simply start at the beginning of the book. Kathleen O'Bannon CCEL Staff i Contents Introduction 1 A Trinitarian Trilogy by the Sea 4 Devotions 1-50 6 Devotions 51-100 40 Devotions 101-150 72 Devotions 151-200 105 Devotions 201-250 132 Devotions 251-300 161 Devotions 301-350 186 Devotions 351-366 214 Indexes 224 Index of Scripture References 225 ii This PDF file is from the Christian Classics Ethereal Library, www.ccel.org. The mission of the CCEL is to make classic Christian books available to the world. • This book is available in PDF, HTML, ePub, and other formats. See http://www.ccel.org/ccel/pasko/saints.html. • Discuss this book online at http://www.ccel.org/node/20613. The CCEL makes CDs of classic Christian literature available around the world through the Web and through CDs. We have distributed thousands of such CDs free in developing countries. If you are in a developing country and would like to receive a free CD, please send a request by email to [email protected]. The Christian Classics Ethereal Library is a self supporting non-profit organization at Calvin College. If you wish to give of your time or money to support the CCEL, please visit http://www.ccel.org/give. This PDF file is copyrighted by the Christian Classics Ethereal Library. It may be freely copied for non-commercial purposes as long as it is not modified. All other rights are re- served. Written permission is required for commercial use. iii Introduction Introduction Introduction What is this book? Over the last ten years, I have learned to enjoy and rely on daily meditation books, both Christian (Living Faith, The Upper Room, Daily Bread) and general recovery material (such as Melody Beattie’s “The Language of Letting Go”). They allow me/teach me to meditate or work on an issue every day, or several times a day, without having to spend a great deal of time in any one session. I’ve also learned to appreciate and enjoy anthologies, both Christian (such as Benedict Groeschel’s “The Journey Toward God”) and general (such as Norton’s “Anthologies of World Literature” or Stephen Mitchell’s “The Enlightened Heart”). These books are a compilation of a variety of information from a large number of sources into handy and easy-to-use formats that are both interesting and entertaining. They are a library at your fingertips. This book, I hope, combines the best of both of these types of literature into one Christian source of both meditative material and training in the practice of meditation. It combines the writings of many of the great Christian Saints, whose lives have been examples of how to live a holy life in all times and places, along with similar Bible readings, and various types of Christian prayer and meditation practices. Why is it needed? My temperament (highly charged and active) and experiences (a non-cleric lacking in meditative and mind training in my religious tradition) make it difficult to live a serene, devout and unchaotic life by learning meditative techniques. I need sources of inspiration that are short and directive but still allow me to experiment with different types of meditation. Why am I compiling it? I searched far and wide for a book of the type I needed. I didn’t find one. There are very few Christian anthologies and most are out of print. Most available anthologies are of the world religions variety that lacked in traditional Christian sources. While I’ve enjoyed and learned much from these sources, they were not what I am looking for in this most recent part of my spiritual journey. Meditative material I’ve seen was generally non-Christian, were developed for Christian clerics in the Middle Ages or were fairly recent meditations of the Gnostic variety. Again, while all of these sources are useful in my spiritual development, they are not what I need at this moment. Since I didn’t find the book I needed, I was “inspired” to compile it myself. I evidently need to teach others what I, myself, need to learn. While it is odd, I suspect that there is a real spiritual principal at work here. Though I’ve written this book primarily for my own use, I hope that it will be useful for others for their growth and God’s glory. I hope that it will meet the needs of Christian from 1 Introduction a variety of traditions. I’ve learned much from non-Christian sources and I suspect that this book will be a useful source of inspiration and Christian knowledge for any “searcher for God.” The layout of Book The book is developed as 365 daily units. It is not being built on either a Church year or calendar year. Day one is the day you open and use the book. The meditation for each day will include the following: -a title,(in bold) -a short meditative phrase in brackets (in bold and underlined), -a reading from one of the Saints/Fathers of the Church, -a related Bible reference (in italics), -a short reflection in commentary form meant to give perspective to the readings and includes relevant questions to get the thoughts flowing, and -writing space either for reflections or resolutions To help your practice of prayer and meditation , here are some suggestions that have been part of the tradition of Christian spirituality: *Create a sacred space: “When you pray, go to your private room, shut yourself in, and so pray to your God who is in the secret place, and your God who sees all that is done in secret will reward you” (Matthew 6:5-6) *Open yourself to the power of prayer: Remind yourself that God is present and con- sciously place yourself in His presence. Come to prayer with an open mind, heart and will. Be flexible because God’s Spirit goes where God wills it. *Read meditatively: Read the writings of the Saint and the Bible passage. Take your time reading. If a particular phrase touches you, stay with it for a while. Do not hurry. *A number of meditative approaches can be used for any of the daily meditations. By using a variety of techniques, this book can be used for years without repeating any meditation in an identical manner. Meditative approaches include the following: -Centering Prayer– After reading the writing of the Saint and Bible, use either the short phrase in parentheses after the title or any other that you feel “inspired” to use. It will help you to focus your prayer by repeating it slowly in harmony with your breathing. (See med- itation one and 2) -Lectio Divina– This type of meditation, “divine studying,” is a concentrated reflection on the readings. Read the passages several times and then concentrate on one or two sentences that inspire you, pondering their meaning for you and their effect on you. Let your reading and thinking lead you to prayer on the topic. End by writing a resolution noting how the reading will change your life in the space provided. (See meditation seven and 60) -Guided Meditation– In this type of meditation, our imagination helps us consider al- ternative actions and likely consequences. Read the scene or story several times and place 2 Introduction yourself in it. What character are you? How do you feel? How do you act? (See meditation five and 47) -Examen of consciousness– Examine how God has been speaking to you in your past and present experience. Examine your awareness of God’s presence in your life. (See medit- ation 11 and 29) -Journal writing– Writing is a process of discovery. Reserve a special notebook for your writings. If you like, you can go back to your journal entries at a future time for an examen of consciousness. (See meditation six and 58) *End with a Prayer of Silence – After completing your meditation, end with silence, simply listening to anything the Holy Spirit wishes to tell you. This is not easy and takes much practice to eliminate unwanted ego thoughts. It is suggested that you start with brief periods of such silence and increase their time and frequency as you become more skilled. The following schedule will help you to slowly build up time in silent prayer: Day Duration Frequency Total Time (min) 1-5 1 min 2x(on rising/sleeping) 2 6-10 2 min 2 x 4 11-15 3 min 2 x 6 16-20 2 min 4 x 8 21-25 5 min 2 x 10 26-30 3 min 4 x 12 31-35 2 min 7 x 14 36-40 4 min 4 x 16 41-45 2 min 9 x 18 46-50 10 min 2 x 20 51-55 2 min 11 x(every hour) 22 56-60 12 min 2 x 24 3 A Trinitarian Trilogy by the Sea A Trinitarian Trilogy by the Sea A Trinitarian Trilogy by the Sea (2004) (Inspired by Ephesians 1:3-14 and St. Augustan) I The healing and holiness of God are rarely as apparent to me as in the Cathedral of Nature- especially the ocean shore.
Load more

Recommended publications
  • Lesser Feasts and Fasts 2018
    Lesser Feasts and Fasts 2018 Conforming to General Convention 2018 1 Preface Christians have since ancient times honored men and women whose lives represent heroic commitment to Christ and who have borne witness to their faith even at the cost of their lives. Such witnesses, by the grace of God, live in every age. The criteria used in the selection of those to be commemorated in the Episcopal Church are set out below and represent a growing consensus among provinces of the Anglican Communion also engaged in enriching their calendars. What we celebrate in the lives of the saints is the presence of Christ expressing itself in and through particular lives lived in the midst of specific historical circumstances. In the saints we are not dealing primarily with absolutes of perfection but human lives, in all their diversity, open to the motions of the Holy Spirit. Many a holy life, when carefully examined, will reveal flaws or the bias of a particular moment in history or ecclesial perspective. It should encourage us to realize that the saints, like us, are first and foremost redeemed sinners in whom the risen Christ’s words to St. Paul come to fulfillment, “My grace is sufficient for you, for my power is made perfect in weakness.” The “lesser feasts” provide opportunities for optional observance. They are not intended to replace the fundamental celebration of Sunday and major Holy Days. As the Standing Liturgical Commission and the General Convention add or delete names from the calendar, successive editions of this volume will be published, each edition bearing in the title the date of the General Convention to which it is a response.
    [Show full text]
  • Difficulties in Prayer: Part III Dryness and Distractions
    Difficulties in Prayer: Part III our senses occupied with something else. He gives us Dryness and Distractions graces that impact them. He delights us with this Fr. Moise, ocd, Broussey 8/19 sensory fervor that makes practicing spiritual exercises easy and pleasurable. This morning we talked about the preparation and It is easy in the beginning to go to mass, to spend hours availability needed to live out a life of prayer. When in prayer, to recite the rosary, to mediate on God’s word. we talk about prayer, we mainly talk about the time we We experience spontaneous bursts of good thoughts, have available to devote to it. This is not the goal of feelings of love and a fluttering of the heart. It’s natural, prayer. it just bursts forth. We are filled with joy at the thought We move from punctual prayer to a time of prayer of recollecting ourselves alone with God in prayer. The with the goal of developing a life of prayer. We can’t time we spend in prayer goes by very quickly, we don’t settle for the time we spend in prayer and then, turn the even realize it. We had decided to spend thirty minutes ‘God page’ and go on with our life. No, the goal of and before you know it, one and a half hour has gone by. prayer is to learn to live our entire life in God’s We are almost able to feel God’s presence. We fast and presence and under his watchful eye and influence.
    [Show full text]
  • ABSTRACT the Apostolic Tradition in the Ecclesiastical Histories Of
    ABSTRACT The Apostolic Tradition in the Ecclesiastical Histories of Socrates, Sozomen, and Theodoret Scott A. Rushing, Ph.D. Mentor: Daniel H. Williams, Ph.D. This dissertation analyzes the transposition of the apostolic tradition in the fifth-century ecclesiastical histories of Socrates, Sozomen, and Theodoret. In the early patristic era, the apostolic tradition was defined as the transmission of the apostles’ teachings through the forms of Scripture, the rule of faith, and episcopal succession. Early Christians, e.g., Irenaeus, Tertullian, and Origen, believed that these channels preserved the original apostolic doctrines, and that the Church had faithfully handed them to successive generations. The Greek historians located the quintessence of the apostolic tradition through these traditional channels. However, the content of the tradition became transposed as a result of three historical movements during the fourth century: (1) Constantine inaugurated an era of Christian emperors, (2) the Council of Nicaea promulgated a creed in 325 A.D., and (3) monasticism emerged as a counter-cultural movement. Due to the confluence of these sweeping historical developments, the historians assumed the Nicene creed, the monastics, and Christian emperors into their taxonomy of the apostolic tradition. For reasons that crystallize long after Nicaea, the historians concluded that pro-Nicene theology epitomized the apostolic message. They accepted the introduction of new vocabulary, e.g. homoousios, as the standard of orthodoxy. In addition, the historians commended the pro- Nicene monastics and emperors as orthodox exemplars responsible for defending the apostolic tradition against the attacks of heretical enemies. The second chapter of this dissertation surveys the development of the apostolic tradition.
    [Show full text]
  • De Sales Introduction to Devout Life 1885
    This is a reproduction of a library book that was digitized by Google as part of an ongoing effort to preserve the information in books and make it universally accessible. https://books.google.com 6000097794 AN INTRODUCTION THE DEYOUT LIFE BY ST. FRANCIS DE SALES 'gebu fibilton CAREFULLY REVISED AND COMPARED WITH THE LATEST FRENCH EDITION DUBLIN M. H. GILL AND SON SO UPPER SACKVILLE STREET i88S /U-OL /. <?. gti&H ©bstat: P. J. TYNAN, S. T. D. Imprimatw : ji EDUABDUS CARD. MAO OABE Archibpiscopus Dublinensis, HlBKBNIJE PRIMAS. DEDICATORY PRAYER. O Sweet Jesus, my Lord, my Saviour, and my God, behold me here prostrate before thy majesty, devoting and consecrating this book to thy glory ; give life to its words by thy blessing, that those souls for which I have written it, may receive from it the sacred inspirations which I desire for them. And particularly that of imploring for me thy im mense mercy ; to the end that, whilst showing others the way of devotion in this world, I may not myself be eternally rejected and confounded in the other ; but that, with them, I may for ever sing, as a canticle of triumph, the words which, with my whole heart I pronounce, in testimony of my fidelity amidst the dangers of this mortal life : Live Jesus, live Jesus ; yea, Lord Jesus, live and reign in our hearts for ever and ever. Amen. PREFACE St. Jfianns iie Sales. Dear reader, I pray you to read this Preface for your satisfaction and for mine. The bouquet-maker, Glycera, was so skilful in diversifying the arrangement and mixture of the flowers which she used, that with the same flowers she made a great variety of bouquets: so much so that the painter, Pansias, failed when he endea • voured to copy so great a diversity, for he could not change his painting so many ways as Glycera did her bouquets.
    [Show full text]
  • ORTHODOX PRAYER and BUDDHIST MINDFULNESS Fr. Brendan Pelphrey Fall, 2014 Thank You for the Invitation to Take Part in This Weeks
    ORTHODOX PRAYER AND BUDDHIST MINDFULNESS Fr. Brendan Pelphrey Fall, 2014 Thank you for the invitation to take part in this weeks’ conference. My task is to compare the Orthodox tradition of silent prayer, or “watchfulness” (nipsis), as described by the Hesychasts, with the Buddhist practice of “mindfulness” (sati) in its various traditions, as we explore how these things may be beneficial to healing. To be done well I believe the topic would require someone who is experienced in monastic life, whether Orthodox Christian or Buddhist, or both. Unfortunately I am neither, but I offer my comments in light of an admonition attributed to St. Gregory Palamas: Let no one think, my fellow Christians, that only priests and monks need to pray without ceasing, and not laymen. No, no: every Christian without exception ought to dwell always in prayer. Gregory the Theologian teaches all Christians that the Name of God must be remembered in prayer as often as one draws breath.1 For Orthodox Christians our topic is in fact prayer—as different from Buddhist meditation or mindfulness as our right hand is from our left, and so opposite at every point. Orthodox watchfulness seeks the presence and energetic gifts of God, holiness, cleansing from sin, taking on the image and likeness of Christ, even in the body. “Self-awareness” is not the goal, except in the sense of becoming aware of our need for God and of delusions which deceive us. Rather, the goal is inner stillness which allows for prayer and transformation.2 This way of prayer is continual, involving the unity of body, mind and soul in Liturgy, psalmody, hymns and prayers, as well in disciplines of kindness and compassion.
    [Show full text]
  • Confirmation
    CONFIRMATION December 1, 2020 Dear Parents and Students, You have elected to register your son/daughter for the St. Agnes Christian Formation program this year. When registering your son/daughter it is stated that our Confirmation program is a two-year program. This program challenges him or her to grow in his or her understanding of the Catholic faith and his or her personal relationship with God. There are several points to make you aware of in preparation for Confirmation (which starts in 8th grade with the student receiving the Sacrament with the completion of 9th grade studies) (due to pandemic this school year completion of 10th grade)). Successful completion of the curriculum includes once a month catechesis, service to others, and spending time with God in prayer. The greatest form of prayer is the celebration of the Mass. As Catholics, we are encouraged to attend weekly Mass in order to recognize God’s love more fully in the Word and Sacrament of the Holy Eucharist. While the pandemic poses a particular challenge at this time, students and their families are highly encouraged to either attend weekly Mass in person (Precautions are in place to ensure everyone’s safety) or to seek out an online Mass to encourage growth in love for Christ in preparation for Confirmation. Below is a list of other expectations. Remember, these “assignments” are designed to support our students in their desire to know, love, and serve our wonderful God while helping to prepare them for the reception of the Sacrament. This process for being Confirmed in the Spirit is a commitment from the parish, support from parents, and a commitment from the student that wishes to be Confirmed.
    [Show full text]
  • Hidden Lives: Asceticism and Interiority in the Late Reformation, 1650-1745
    Hidden Lives: Asceticism and Interiority in the Late Reformation, 1650-1745 By Timothy Cotton Wright A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in History in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Jonathan Sheehan, chair Professor Ethan Shagan Professor Niklaus Largier Summer 2018 Abstract Hidden Lives: Asceticism and Interiority in the Late Reformation, 1650-1745 By Timothy Cotton Wright Doctor of Philosophy in History University of California, Berkeley Professor Jonathan Sheehan, Chair This dissertation explores a unique religious awakening among early modern Protestants whose primary feature was a revival of ascetic, monastic practices a century after the early Reformers condemned such practices. By the early seventeenth-century, a widespread dissatisfaction can be discerned among many awakened Protestants at the suppression of the monastic life and a new interest in reintroducing ascetic practices like celibacy, poverty, and solitary withdrawal to Protestant devotion. The introduction and chapter one explain how the absence of monasticism as an institutionally sanctioned means to express intensified holiness posed a problem to many Protestants. Large numbers of dissenters fled the mainstream Protestant religions—along with what they viewed as an increasingly materialistic, urbanized world—to seek new ways to experience God through lives of seclusion and ascetic self-deprival. In the following chapters, I show how this ascetic impulse drove the formation of new religious communities, transatlantic migration, and gave birth to new attitudes and practices toward sexuality and gender among Protestants. The study consists of four case studies, each examining a different non-conformist community that experimented with ascetic ritual and monasticism.
    [Show full text]
  • (Ware)-The Power of the Name
    The Power of the Name By Bishop Kallistos Ware of Diokleia. An inciteful introduction to the Jesus Prayer by which Eastern Christians have trained themselves to be silent, to listen to the still small voice of God. Prayer and Silence ʻWhen you pray,ʼ it has been wisely said by an Orthodox writer in Finland, ʻyou yourself must be silent. You yourself must be silent; let the prayer speak.ʼ To achieve silence: this is of all things the hardest and the most decisive in the art of prayer. Silence is not merely negative — a pause between words, a temporary cessation of speech — but, properly understood, it is highly positive: an attitude of attentive alertness, of vigilance, and above all of listening. The hesychast, the person who has attained hesychia, inner stillness or silence, is par excellence the one who listens. He listens to the voice of prayer in his own heart, and he understands that this voice is not his own but that of Another speaking within him. The relationship between praying and keeping silent will become clearer if we consider four shout definitions. The first is from The Concise Oxford Dictionary, which describes prayer as ʻ… solemn request to God … formula used in prayingʼ. Prayer is here envisaged as something expressed in words, and more specifically as an act of asking God to confer some benefit. We are still on the level of external rather than inner prayer. Few of us can rest satisfied with such a definition. Our second definition, from a Russian starets of the last century, is far less exterior.
    [Show full text]
  • Hope in Hardship 2019.07.28
    James 1:1-4 Hope in Hardship 2019.07.28 Title: “Hope in Hardship” Passage: James 1:1-4 Please turn in your Bibles to James 1:1-4 (ESV p. 1011) Please give attention to the reading of God’s Holy Word. James 1:1 James, a servant of God and of the Lord Jesus Christ, To the twelve tribes in the Dispersion: Greetings. 2 Count it all joy, my brothers, when you meet trials of various kinds, 3 for you know that the testing of your faith produces steadfastness. 4 And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing. This is the word of the Lord. The Word of the Lord is completely inerrant. The Word of the Lord is completely sufficient, and the Word of the Lord is completely authoritative. Let’s pray. Holy Father, this morning we come before you desperately in need of your word and of your Spirit. Give us your Holy Spirit that we might not only hear and understand your exhortation this morning, but that we might embrace it wholeheartedly. Help us to understand what it means to have Hope in the midst of our hardships. Help us to understand how it is possible to find joy in trials. Show us Father, so that we too might be able to say, with your people that “the joy of the Lord is my strength. “(Neh. 8:10). For we ask you all these things in Jesus’ name, Amen. “The man was so godly, he had knees like that of a camel’s.” Have you ever heard such a high compliment? A church historian from the fourth century named Eusebius quoted Christian chronicler of the early church named Hegesippus who described James in this way: “he used to enter alone into the temple and be found kneeling and praying for forgiveness for the people, so that his knees grew hard like a camel’s because of his constant worship of God.” (Eusebius ECCLESIASTICAL HISTORY 2.
    [Show full text]
  • The CONSTANTINE CODEX Hagia Sophia
    PRAISE FOR NOVELS BY PAUL L. MAIER A SKELETON IN GOD’S CLOSET “Debate over the Resurrection surfaces in Maier’s new novel A Skeleton in God’s Closet. The discovery not only shakes the Christian world to its foundation but has far-reaching political repercussions.” Los Angeles Times “This plot has been crying for publication for the last nineteen centuries. A colorful thriller novel!” Houston Chronicle “With A Skeleton in God’s Closet, Paul Maier has crafted a new genre—the theological thriller. It reads like Robert Ludlum while expertly exploring the origins of Christianity. A superb book!” Paul Erdman, New York Times bestselling author “Maier’s premise is fascinating, and his exploration of its consequences reasonable and convincing . an exciting story.” Milwaukee Sentinal “This thriller keeps the reader so on edge that it is not until the last pages that the mystery is solved. Extremely well-done.” The Oregonian “Using his historical expertise and creative license, Maier . sparks a new debate over whether Christ’s resurrection on Easter was mythical or miraculous.” The Detroit News “Paul Maier’s explosive new novel A Skeleton in God’s Closet . is extraordinary.” Newspaper Enterprise Association “Rich with authentic detail, dialogue, and characterization, the fast-paced plot carries readers quickly to the stunning conclusion.” Moody magazine MORE THAN A SKELETON “More Than a Skeleton is a wonderful rarity in that it combines a gripping, fascinating tale with sound, traditional Christian theology.” Newsday “A fast-paced thriller . .” Religion News Service “More Than a Skeleton is entertaining, informative, and refreshing.” Faithfulreader.com “Historian Paul Maier has penned a fast-paced theological thriller.” The Birmingham News The CONSTANTINE CODEX Hagia Sophia Church of St.Paul Codex The CONSTANTINE CODEX TYNDALE HOUSE PUBLISHERS, INC.
    [Show full text]
  • Orthodox Worldview. the Eucharistic and Therapeutic Tradition of the Church
    Саорнос 3 (2009) Α Ω 81–93 УДК 271.2-528-1 27-1 271.2-585 Stoyan Chilikov University of Plovdiv “Paisii Hilendarski”, Department “Liuben Karavelov”, Kardzhali Orthodox Worldview. The Eucharistic and Therapeutic Tradition of the Church Abstract: The confrontation of the therapeutic to the Eucharistic spirituality and of the therapeutic to Eucharistic worldview is not an isolated process. The Church continues to secularize. One of the reason for this, as well as for the crises in the monasticism, the clergy and the entire Church is precisely this confrontation. Only the return of the Eucharistic worldview, the resumption of the liturgical life and the communion among the Christians, would give the possibility to the Church to carry out its duties. And that would be just the beginning. They themselves can not change the Church reality, but they are the most important steps that we should do… If we believe that the Eucharist is the foundation of the Church. Key words: therapeutic tradition, liturgical life, spirituality, monasticism, Communion. hat the orthodox worldview is? Do we have an orthodox worldview our- selves? How the orthodox Christian “looks” at the world – as a creation of WGod or as a society of sinners, which he must resist? Such questions and their an- swers determine the content of the theme of the orthodox worldview. The aim of this exploration is to follow the shaping of the orthodox worldview, its functions, content, development through the ages and contemporary state on the basis of the tradition of the Holy Fathers and the liturgical life of the Church.
    [Show full text]
  • And Post-Vatican Ii (1943-1986 American Mariology)
    FACULTAS THEOLOGICA "MARIANUM" MARIAN LffiRARY INSTITUTE (UNIVERSITY OF DAYTON) TITLE: THE HISTORICAL DEVELOPMENT OF BIBLICAL MARIOLOGY PRE- AND POST-VATICAN II (1943-1986 AMERICAN MARIOLOGY) A thesis submitted to The Theological Faculty "Marianwn" In Partial Fulfillment of the Requirements for the Degree Licentiate of Sacred Theology By: James J. Tibbetts, SFO Director: Reverend Bertrand A. Buby, SM Thesis at: Marian Library Institute Dayton, Ohio, USA 1995 TABLE OF CONTENTS Chapter 1 The Question of Development I. Introduction - Status Questionis 1 II. The Question of Historical Development 2 III. The Question of Biblical Theological Development 7 Footnotes 12 Chapter 2 Historical Development of Mariology I. Historical Perspective Pre- to Post Vatican Emphasis A. Mariological Movement - Vatican I to Vatican II 14 B. Pre-Vatican Emphasis on Scripture Scholarship 16 II. Development and Decline in Mariology 19 III. Development and Controversy: Mary as Church vs. Mediatrix A. The Mary-Church Relationship at Vatican II 31 B. Mary as Mediatrix at Vatican II 37 c. Interpretations of an Undeveloped Christology 41 Footnotes 44 Chapter 3 Development of a Biblical Mariology I. Biblical Mariology A. Development towards a Biblical Theology of Mary 57 B. Developmental Shift in Mariology 63 c. Problems of a Biblical Mariology 67 D. The Place of Mariology in the Bible 75 II. Symbolism, Scripture and Marian Theology A. The Meaning of Symbol 82 B. Marian Symbolism 86 c. Structuralism and Semeiotics 94 D. The Development of Two Schools of Thought 109 Footnotes 113 Chapter 4 Comparative Development in Mariology I. Comparative Studies - Scriptural Theology 127 A. Richard Kugelman's Commentary on the Annunciation 133 B.
    [Show full text]