Perpetual Virginity: INPARTU
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4Th Sunday of Advent
The Annunciation linktoliturgy.com The Annunciation 4th Sunday of Advent Lessons and Discussions Page 4 – The Annunciation “The angel Gabriel was sent from God...” Page 7 – Name of Jesus “...you shall name him Jesus” Link to Liturgy provides faithful resources which use the latest audiovisu- Page 10 – Mary’s Fiat (and its effects) al means alongside traditional means to evangelize & catechize thus link- “May it be done to me according to your word.” ing life to the Gospel & the Gospel to life. Sign up Free to Link to Liturgy. Page 14 – Double Greeting “Hail, full of grace! The Lord is with you.” Page 16 - Hail Mary: Holy Mary, Ever Virgin Part I “The Holy Spirit will come upon you, and the power of the Most High will overshadow you.” Page 20 – Holy Mary, Ever Virgin Part II “How can this be, since I have no relations with a man?” 28 The Annunciation linktoliturgy.com Communion Antiphon (Isaiah 7:14) – Simple English Propers This should be chanted so that the time of prayer, study and discussion can be made sacred. Another song can be substituted, but should have the same theme. Source: http://www.ccwatershed.org/ Alternate options: Hymns Immaculate Mary Hail Holy Queen Enthroned Above Come, O Long Expected Jesus Savior of the Nations, Come O Come, O Come, Emmanuel Remnant Ave Maris Stella Totus Tuus Collect – Roman Missal In the name of the Father, and of the Son, and of the Holy Spirit. Amen Pour forth, we beseech you, O Lord, your grace into our hearts, that we, to whom the Incarnation of Christ your Son was made known by the message of an An-gel, may by his Passion and Cross be brought to the glory of his Resurrection. -
Our Lady's Queenship in the Light of Quas Primas Firmin M
Marian Studies Volume 4 Article 10 1953 Our Lady's Queenship in the Light of Quas Primas Firmin M. Schmidt Follow this and additional works at: https://ecommons.udayton.edu/marian_studies Part of the Religion Commons Recommended Citation Schmidt, Firmin M. (1953) "Our Lady's Queenship in the Light of Quas Primas," Marian Studies: Vol. 4, Article 10. Available at: https://ecommons.udayton.edu/marian_studies/vol4/iss1/10 This Article is brought to you for free and open access by the Marian Library Publications at eCommons. It has been accepted for inclusion in Marian Studies by an authorized editor of eCommons. For more information, please contact [email protected], [email protected]. Schmidt: Our Lady's Queenship in the Light of Quas Primas OUR LADY'S QUEENSIDP IN THE LIGHT OF QUAS PRIMAS . ' I IT IS not by mer.e chance that Christ and His Motper have been so intimately associated in the work of man's redemption and sanctification. Rather it is all according· to the clost wise plan of God. Already in prophecy we see the two mo~t closely an uniquely associated. As Pope Pius X stated in his Ehcyclical I Letter Ad diem illum: ".' .· . almost every time that the Scrip- tures prophesy of 'the grace that was to appear among1 us' (Cf. Titus 2, 11), the Redeemer of mankind is associated jwith His Mother. The Lamb, the Ruler of the earth, will be sent-but I · from the rock of the desert; the flower will blossom but from the root of Jesse." 1 Hence where grace is concerned,1 when revelation announces something about the God-man,~ it does not overlook the Mother of the God-man. -
The Role of Mary in the Work of Redemption: Seven Key Moments
The Role of Mary in the Work of Redemption: Seven Key Moments R O B E R T F ASTIGGI , P H .D. Professor of Systematic Theology , Sacred Heart Major Seminary Introduction The role of the Blessed Virgin Mary in the economy of salvation is rooted in the mystery of the Incarnation. God chose to unite creation to himself by becom- ing incarnate ex Maria virgine.1 The eternal plan for the created cosmos, therefore, includes the Blessed Mother. The role of Mary in the economy of salvation is, therefore, not something marginal but central. In fact, the Blessed Virgin Mary is part of God’s plan from all eternity. The theology of Marian co-redemption un- folds in seven key moments: 1) Mary’s predestination as the Co-redemptrix; 2) Mary’s Immaculate Conception; 3) Mary’s free consent to be the Mother of the Word Incarnate at the Annunciation; 4) Mary’s union with her Son “in the work of salvation” from “the time of Christ’s virginal conception up to His death”;2 5) Mary’s union with Christ’s passion and her offering of her crucified Son to the Fa- ther; 6) Mary’s glorious assumption body and soul into heaven; 7) Mary’s ongoing maternal mediation of the grace with and under Christ, the one Mediator. Each of these moments deserves individual attention, but all of them combine to illuminate Mary’s essential role in the work of redemption. 1. Mary’s predestination as Mother of the Redeemer and Co- redemptrix Mary was predestined to be the Mother of the Incarnate Word. -
Was Jesus an Only Child?
Was Jesus an Only Child? There are some who claim that Mary had children in addition to Jesus, citing one or more of the following Scriptural passages: “...his mother and his brethren were standing without... ” (Matthew 12:46) “Is this not the carpenter, son of Mary, the brother of James and Joseph and Judas and Simon? Do not his sisters live here near us? ” (Mark 6:3) “For even his own brothers did not believe in him. ” (John 7:5) “...with the women and Mary the mother of Jesus, and with his brothers. ” (Acts 1:14) “...and the Lord ’s brothers... ” (1 Corinthians 9:5) “But he had no union with her until she gave birth to a son.” (Matthew 1:25) The Church teaches us that Mary was perpetually virgin and this is what we affirm every time we recite the Confetitor. Why the difference? It comes with the fact that almost 20 centuries have passed since the books of the Bible were written and customs have changed, along with the fact that some people read into the text ’s meanings which were not intended. First century customs cannot be interpreted with 20 th century values. In the first case, what was the custom for calling someone your “brother, ” “sister, ” or using the collective term of “brethren? ” In Genesis 14:14, Lot is called Abraham ’s “brother ” but Genesis 11:27 tells us that Lot was the son of Aran, Abraham ’s brother. This shows that the terms were used to include cousins, but they were not even limited to close relatives (see Deuteronomy 23:7 and Jeremiah 34:9 for examples). -
The Perfect Consecration to Jesus Christ Through Mary According to the Teachings of St
The Perfect Consecration to Jesus Christ through Mary According to the Teachings of St. Louis Marie de Montfort By Fr. Thomas Steinke The Importance of Making the Consecration to Jesus through Mary I am basing my conference today on the book "True Devotion to Mary" which is universally acclaimed as the single greatest and most theologically authoritative book on the Blessed Virgin Mary ever to have been written. In it De Montfort says that “the formation and education of the great saints who will come at the end of the world are reserved to her, for only this singular and wondrous virgin can produce in union with the Holy Spirit singular and wondrous things.”1 Literally, you could be one of those great saints and will be one of those great saints if you live out this consecration. After today’s talk, you should have a very good idea of how to live out this consecration and thus become a great saint. Papal Support I want to begin by talking about the importance of making the consecration to Mary according to the method of St. Louis Marie de Montfort. Since as Catholics we believe the Holy Spirit guides the Church in its papal documents, I want to establish papal support for this devotion. Pope Leo XIII encouraged everyone to make acts of consecration to the Virgin Mary based on the method of Saint Louis de Montfort. He also beatified de Montfort in 1888, adopted de Montfort's Marian terminology (calling Mary the "Mediatrix" and "Co-Redemptrix"), and wrote no less than ten encyclicals on the Rosary. -
Davidic Descent and the Virgin Birth
Davidic Descent and the Virgin Birth M. BLANCHARD Bishop Hollis' s question : ' How can Jesus be both born of the Virgin Mary and Son of David ? ' reminds one of that puzzling question with which Jesus confounded the Rulers of the Jews on that last day of controversy, the last Tuesday before His crucifixion: 'How can David's Lord be David's Son?' Both questions deal essentially with the same issue, and the same answer will be found fitted to both questions. If it be accepted that Mary was a descendant of David, the same as Joseph, immediately the problem is solved. But, that answer is rejected in the article which appeared in the April-June, 1959, issue of The Indian Journal of Theology. The evidence then for Mary's Davidic descent must be con sidered. No one questions the fact that Joseph's ancestry is traced back through David to Abraham in the first chapter of Matthew's Gospel. All agree likewise that Lukes list is radically different from Matthew's, and in inverse order. Matthew begins with Abraham and moves forward to Jesus; Luke begins with Jesus and traces the ancestry backward to Adam. On the face of it, their purposes seem to be different ; their methods, different ; and, we may suppose, the persons whose ancestries are traced, different. Basing their interpretation on the custom of Levirate marri age, attempts have been made along two lines to support the theory that both Matthew and Luke give the descljlnt of Joseph. First, some have suggested that the two men referred to, Jacob in Matthew and Heli in Luke, were step-brothers. -
The Authority of Scripture: the Puzzle of the Genealogies of Jesus Mako A
The Authority of Scripture: The Puzzle of the Genealogies of Jesus Mako A. Nagasawa, June 2005 Four Main Differences in the Genealogies Provided by Matthew and Luke 1. Is Jesus descended through the line of Solomon (Mt) or the line of Nathan (Lk)? Or both? 2. Are there 27 people from David to Jesus (Mt) or 42 (Lk)? 3. Who was Joseph’s father? Jacob (Mt) or Heli (Lk)? 4. What is the lineage of Shealtiel and Zerubbabel? a. Are they the same father-son pair in Mt as in Lk? (Apparently popular father-son names were repeated across families – as with Jacob and Joseph in Matthew’s genealogy) If not, then no problem. I will, for purposes of this discussion, assume that they are not the same father-son pair. b. If so, then there is another problem: i. Who was Shealtiel’s father? Jeconiah (Mt) or Neri (Lk)? ii. Who was Zerubbabel’s son? Abihud (Mt) or Rhesa (Lk)? And where are these two in the list of 1 Chronicles 3:19-20 ( 19b the sons of Zerubbabel were Meshullam and Hananiah, and Shelomith was their sister; 20 and Hashubah, Ohel, Berechiah, Hasadiah and Jushab-hesed, five)? Cultural Factors 1. Simple remarriage. It is likely that in most marriages, men were older and women were younger (e.g. Joseph and Mary). So it is also likely that when husbands died, many women remarried. This was true in ancient times: Boaz married the widow Ruth, David married the widow Bathsheba after Uriah was killed. It also seems likely to have been true in classical, 1 st century times: Paul (in Rom.7:1-3) suggests that this is at least somewhat common in the Jewish community (‘I speak to those under the Law’ he says) in the 1 st century. -
The Genealogies in the Bible: Are They Complete?
Last updated: 16-May-2020 at 13:15 Bible chronology main page (See History.) Español © Richard P. Aschmann The Genealogies in the Bible: Are they Complete? Rick Aschmann 1. Problems in the Genealogies from Jacob’s Sons to David 1 2. Missing Generations in Old Testament Genealogies 3 3. From David to the Babylonian Captivity 3 4. From the Babylonian Captivity to Jesus 4 5. Before Abraham 4 6. The Genesis 10 Table of Nations and Y-Chromosomal DNA 5 7. Appendix 1: An Alternative Timeframe for the Sojourn in Egypt 6 8. Appendix 2: High Priestly Lines Synchronized with Old-Testament Rulers 7 (Aschmann.net/BibleChronology/BibleGenealogies.pdf) 1. Problems in the Genealogies from Jacob’s Sons to David Exodus 12:40-41 (ESV) says: “40 The time that the people of Israel lived in Egypt was 430 years. 41 At the end of 430 years, on that very day, all the hosts of the LORD went out from the land of Egypt.” However, some have said that the Israelites could not have been in Egypt for 430 years, because the number of generations given in some of the more prominent genealogies seems to be far too few for that time period, as can be seen in the table below. (See section 7 for more on this question.) The genealogies in the table are listed in order by years per generation, from least to greatest.1 There are not very many genealogies in which the birth years at both ends can be determined. I have tried to list all of these that I have found in this table. -
The Message of Lourdes
The Message of Lourdes What Our Lady told Bernadette We call the “Message of Lourdes” the midst of our poverty and failures. The two worlds gestures and words that were Grotto is not only a place where exist on exchanged between the Blessed Virgin something happened – a geographical our earth. Mary and Bernadette Soubirous, at the place – it is also a place where God When Grotto of Massabielle, during the time of gives us a sign by revealing his heart Jesus, in the eighteen apparitions. This message and our heart. the can be heard as: God is love and he Gospel, It is a place where God leaves us a loves us as we are. invites us message, a message that is nothing to On February 11, 1858 Bernadette, her other than that of the Gospel. God discover sister Toinette and a friend of theirs, comes to tell us that he loves us – this the Jeanne, went looking for wood in the is the heart of the Message of Lourdes, Kingdom meadows and came to “the place where and he loves us as we are with all our of Heaven, the canal rejoins the River Gave”. They successes but also with all our wounds, he invites were in front of the Grotto of our weaknesses and our limitations us to Massabielle. Toinette and Jeanne ON FEBRUARY 18, 1858 : SOME discover in our world, as it is, “another crossed the icy water, crying out with EXTRAORDINARY WORDS world.” Wherever love exists, God is the cold; Bernadette hesitated to do present. this because of her chronic asthma. -
Aspects of St Anna's Cult in Byzantium
ASPECTS OF ST ANNA’S CULT IN BYZANTIUM by EIRINI PANOU A thesis submitted to The University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Centre for Byzantine, Ottoman and Modern Greek Studies Institute of Archaeology and Antiquity College of Arts and Law The University of Birmingham January 2011 Acknowledgments It is said that a PhD is a lonely work. However, this thesis, like any other one, would not have become reality without the contribution of a number of individuals and institutions. First of all of my academical mother, Leslie Brubaker, whose constant support, guidance and encouragement accompanied me through all the years of research. Of the National Scholarship Foundation of Greece ( I.K.Y.) with its financial help for the greatest part of my postgraduate studies. Of my father George, my mother Angeliki and my bother Nick for their psychological and financial support, and of my friends in Greece (Lily Athanatou, Maria Sourlatzi, Kanela Oikonomaki, Maria Lemoni) for being by my side in all my years of absence. Special thanks should also be addressed to Mary Cunningham for her comments on an early draft of this thesis and for providing me with unpublished material of her work. I would like also to express my gratitude to Marka Tomic Djuric who allowed me to use unpublished photographic material from her doctoral thesis. Special thanks should also be addressed to Kanela Oikonomaki whose expertise in Medieval Greek smoothened the translation of a number of texts, my brother Nick Panou for polishing my English, and to my colleagues (Polyvios Konis, Frouke Schrijver and Vera Andriopoulou) and my friends in Birmingham (especially Jane Myhre Trejo and Ola Pawlik) for the wonderful time we have had all these years. -
The Immaculate Conception in Ecumenical Perspective
32 THE IMMACULATE CONCEPTION IN ECUMENICAL PERSPECTIVE By DONALD G. DAWE HE POPULAR presupposition of ecumenical dialogue is that ~ we should start with the easy matters first and proceed ]1 slowly, if at all, to the more difficult questions. This IL approach has served the ecumenical dialogue on marian questions well up to this point. Common exploration of~scripture has swept away much misunderstanding. Historical studies of the protestant reformers, their piety and theology, have shown a deep and widespread concern for Mary that had been lost by their later followers. While rejoicing in these discoveries, one is always left with the stubborn realization that we do not live in the first century, or the sixteenth century, but the twentieth century. Our theological questions, our ecumenical concerns and our piety are shaped by the traditions of the Church as it exists today. Therefore we need to look at the traditions that have shaped the Churches of today as they search for the meaning of Mary. When we leave historical and biblical studies to look at contem- porary marian devotion and theology, we are painfully aware of the depth and seriousness of conflict. Nowhere is this more evident than in considering the two great marian definitions that have been crucial to modern Roman Catholicism -- the promulgation of the dogma of the Immaculate Conception in 1854 and the dogma of the Assumption of the Blessed Virgin Mary in 1950. Suddenly we find ourselves transported from the realm of the familiar, where agree- ment lies close to the surface, into those most difficult and painful questions, where deep and threatening differences become evident. -
Reformation Christology: Some Luther Starting Points
Volume 7l:2 April 2007 Table of Contents -- - - - - - - Talking about the Son of God: An Introduction ............................. 98 Recent Archaeology of Galilee and the Interpretation of Texts from the Galilean Ministry of Jesus Mark T. Schuler .......................................................................... 99 Response by Daniel E. Paavola ..............................................117 Jesus and the Gnostic Gospels Jeffrey Kloha .............................................................................121 Response by Charles R. Schulz ........................................144 Reformatia Christology: Some Luther Starting Points Robert Rosin ........................................................................... 147 Response by Naomichi Masaki ..............................................168 American Christianity and Its Jesuses Lawrence R. Rast Jr ...... .. .. ... .. .. .. .. .. .. .. .. .. .. .. 175 Response by Rod Rosenbladt ................................................. 194 Theological Observer The Lost Tomb of Jesus? ........................................................ 199 CTQ 71 (2007):147-168 Reformation Christology: Some Luther Starting Points Robert Rosin "Reformation Christology" is an impossible topic in the space allotted. A narrower topic, relatively speaking, is Martin Luther's Christology, which leaves only about one hundred and twenty heavyweight volumes, each the proverbial blunt instrument that could do in the person foolish enough to think that Luther can be managed in this space. Nor