Great Vespers on March 24 the Annunciation to the Annunciation To
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Annunciation Role-Play
CATECHIST RESOURCE Annunciation Role-play NARRATOR: In the sixth month, the angel Gabriel was sent from God to a town of Galilee called Nazareth, to a virgin betrothed to a man named Joseph, of the house of David, and the virgin’s name was Mary. And coming to her, he said: ANGEL GABRIEL: Hail, favored one! The Lord is with you. NARRATOR: But she was greatly troubled at what was said and pondered what sort of greeting this might be. Then the angel said to her: ANGEL GABRIEL: Do not be afraid, Mary, for you have found favor with God. Behold, you will conceive in your womb and bear a son, and you shall name him Jesus. He will be great and will be called Son of the Most High, and the Lord God will give him the throne of David his father, and he will rule over the house of Jacob forever, and of his kingdom there will be no end. NARRATOR: But Mary said to the angel: MARY: How can this be, since I have no relations with a man? NARRATOR: And the angel said to her in reply: ANGEL GABRIEL: The holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called holy, the Son of God. And behold, Elizabeth, your relative, has also conceived a son in her old age, and this is the sixth month for her who was called barren; for nothing will be impossible for God. NARRATOR: Mary said: MARY: Behold, I am the handmaid of the Lord. -
The Annunciation of the Lord (Isaiah 7:10-14.8-10 / Luke 1:26-38) 04.04.2016
The Annunciation of the Lord (Isaiah 7:10-14.8-10 / Luke 1:26-38) 04.04.2016 This year we celebrate the Annunciation of the Lord in the light of the Easter feast. Indeed, because the 25th March fell during Holy Week, it is now in the glow of the Paschal candle that we read the gospel account of the Annunciation unto Mary. I see this strong symbol as presenting us with an invitation to look at the Annunciation event in the light of the resurrection of Jesus. It seems to me that just as the Risen Lord invited the Emmaus road travellers to read the whole message of the Scriptures in the light of His paschal mystery, so it is in this same light that He invites us to consider the mystery of the Annunciation today. The Resurrection and the Annunciation were clearly connected in the ancient Church: iconography bears witness to this. The Eastern Churches were attentive to the links which exist between the two mysteries. In Christian art – including in the West – we often find triptychs which unite the Resurrection and the Annunciation. This is surely significant. When we think of these two events we see similarities. Both the Annunciation to Mary and the Resurrection of Jesus took place out of the sight of witnesses. The actual Annunciation event was an intimate encounter between Mary and her Lord through the intermediary of the angel. No one other than Mary was there. The Resurrection event itself was not seen either. In both the Annunciation and the Resurrection we are given to contemplate the new life of Jesus that came forth from a place of darkness. -
The Faith of Mary in Scripture
The Faith of Mary in Scripture Only one passage in Scripture associates Mary with the noun πίστις , “faith” in Greek, or the verb πιστεύειν , “to believe.” This passage is Luke 1:45, which reads: “Blessed is she who believed—ἡ πιστεύσασα (aor. ptc. fem.)—that there would be a fulfillment of what was spoken to her from the Lord.” Here, the crucial point about Mary’s faith is that Mary is not praised for having believed in a set of doctrines or a dogma, but rather because she trusted the word of God. She trusted God to keep his promise. In other words, this passage is describing her faith as trust. Now, because the term “faith” is connected with Mary in only this verse in all of Scripture, the only way to gain further insight into her faith is by considering parallels drawn from other passages. One of these parallels concerns the very first word of Luke 1:45: µακαρία . This word places the praise and proclamation of Mary’s faith within the context of a macharism , or a beatitude: “Blessed is she…” The English translation, “blessed” does not render the meaning of µακάριος correctly, for this Greek adjective actually means “happy”—beatus in Latin; hence the word “beatitude,” rather than “blessing.” Because a macharism entails the promise of happiness and the promise of a concrete reward, we may conclude that Mary’s faith leads to a reward of happiness. The other only instance in the gospels where the adjective µακάριος is associated with the verb πιστεύειν is found in John 20:29, where the risen Jesus says to Thomas, “Blessed are those who have not seen and yet believe.” Not only does this verse contain the last beatitude proclaimed by Jesus in the gospels, but it also refers to faith. -
Hans Memling's Scenes from the Advent and Triumph of Christ And
Volume 5, Issue 1 (Winter 2013) Hans Memling’s Scenes from the Advent and Triumph of Christ and the Discourse of Revelation Sally Whitman Coleman Recommended Citation: Sally Whitman Coleman, “Hans Memling’s Scenes from the Advent and Triumph of Christ and the Discourse of Revelation,” JHNA 5:1 (Winter 2013), DOI: 10.5092/jhna.2013.5.1.1 Available at https://jhna.org/articles/hans-memlings-scenes-from-the-advent-and-triumph-of- christ-discourse-of-revelation/ Published by Historians of Netherlandish Art: https://hnanews.org/ Republication Guidelines: https://jhna.org/republication-guidelines/ Notes: This PDF is provided for reference purposes only and may not contain all the functionality or features of the original, online publication. This is a revised PDF that may contain different page numbers from the previous version. Use electronic searching to locate passages. This PDF provides paragraph numbers as well as page numbers for citation purposes. ISSN: 1949-9833 JHNA 5:1 (Winter 2013) 1 HANS MEMLING’S SCENES FROM THE ADVENT AND TRIUMPH OF CHRIST AND THE DISCOURSE OF REVELATION Sally Whitman Coleman Hans Memling’s Scenes from the Advent and Triumph of Christ (ca. 1480, Alte Pinakothek, Munich) has one of the most complex narrative structures found in painting from the fifteenth century. It is also one of the earliest panoramic landscape paintings in existence. This Simultanbild has perplexed art historians for many years. The key to understanding Memling’s narrative structure is a consideration of the audience that experienced the painting four different times over the course of a year while participating in the major Church festivals. -
He Sanctuary Series
T S S HE ANCTUARY ERIES A Compilation of Saint U News Articles h ON THE g Saints Depicted in the Murals & Statuary of Saint Ursula Church OUR CHURCH, LIVE IN HRIST, A C LED BY THE APOSTLES O ver the main doors of St. Ursula Church, the large window pictures the Apostles looking upward to an ascending Jesus. Directly opposite facing the congregation is the wall with the new painting of the Apostles. The journey of faith we all make begins with the teaching of the Apostles, leads us through Baptism, toward altar and the Apostles guiding us by pulpit and altar to Christ himself pictured so clearly on the three-fold front of the Tabernacle. The lively multi-experiences of all those on the journey are reflected in the multi-colors of the pillars. W e are all connected by Christ with whom we journey, He the vine, we the branches, uniting us in faith, hope, and love connected to the Apostles and one another. O ur newly redone interior, rededicated on June 16, 2013, was the result of a collaboration between our many parishioners, the Intelligent Design Group (architect), the artistic designs of New Guild Studios, and the management and supervision of many craftsmen and technicians by Landau Building Company. I n March 2014, the Landau Building Company, in a category with four other projects, won a first place award from the Master Builders Association in the area of “Excellence in Craftsmanship by a General Contractor” for their work on the renovations at St. Ursula. A fter the extensive renovation to the church, our parish community began asking questions about the Apostles on the Sanctuary wall and wishing to know who they were. -
(Thalamus) in Images of the Annunciation of the 14Th-15Th Centuries in the Light of Latin Patristics
International Journal of History and Cultural Studies (IJHCS) Volume 5, Issue 4, 2019, PP 49-70 ISSN 2454-7646 (Print) & ISSN 2454-7654 (Online) DOI: http://dx.doi.org/10.20431/2454-7654.0504005 www.arcjournals.org The Symbol of Bed (Thalamus) in Images of the Annunciation of the 14th-15th Centuries in the Light of Latin Patristics José María Salvador-González* Professor of Art History, Faculty of Geography and History, Complutense University of Madrid, Spain *Corresponding Author: José María Salvador-González, Professor of Art History, Faculty of Geography and History, Complutense University of Madrid, Spain Abstract: This article attempts to interpret the doctrinal meanings hidden under the bed symbol in some images of the Annunciation of the 14th and 15th centuries. For this purpose, thirteen Annunciations of this period which include that piece of furniture are analyzed, and in passing some inadequate interpretations that have been given about any of these pictorial images are evidenced. To justify our interpretations, we rely on an abundant corpus of texts through which many Fathers and theologians of the Latin Church consider the thalamus concept as an eloquent metaphor for the incarnation of the Son of God as a man in the Virgin Mary’s womb, as well as for her virginal divine maternity. Keywords: Christian Iconography – Medieval Art – Annunciation – Christ’s Incarnation. The increasingly complex and detailed images of the Annunciation of the 14th and 15th centuries include almost always some narrative details –such as a stem of lilies,1 a book of prayers, a house in the form of a temple,2 the divine ray of light descending, with the dove of the Holy Spirit, towards the Mary‘s ear,3 or the submissive and demure attitude of the Virgin Mary4—, whose respective symbolism has been highlighted, with greater or lesser success, by numerous experts. -
The Rosary of Saint Joseph Published on the Website Aleteia.Org on March 5, 2018 Written by Philip Kosloski
The Rosary of Saint Joseph published on the website aleteia.org on March 5, 2018 written by Philip Kosloski St. Joseph is one of the most popular saints of Christianity, and because of that there exist countless devotions to him. One such devotion is the Rosary of St. Joseph that uses the regular beads of the Marian rosary, but substitutes various prayers and mysteries to honor the foster-father of Jesus. It is a beautiful devotion, one that draws a soul closer to the beloved St. Joseph, Patron of the Universal Church. On the crucifix O Lord, in order to honor St. Joseph as he deserves, Thou hast taken him body and soul to Heaven to Crown him with glory, thus signifying to the world, both visible and invisible, that Thou hast made Joseph Thy foster-father, the supreme steward of all Thy possessions. After saying the above prayer, on the large bead say the following prayer. This prayer will also be said on the large beads starting each decade: We beseech Thee, O Lord, that we may find aid in the merits of the Spouse of Thy Most Holy Mother, so that what we cannot obtain by ourselves may be given us through his intercession, who livest and reignest with God the Father in the unity of the Holy Spirit, one God forever and ever. Amen. For each of the five decades, it is customary to meditate on events in the life of Joseph: 1. Betrothal to Mary (Mt 1:18). 2. Annunciation to Joseph (Mt 1:19-21). -
An Aspect of the Mariology of St. THOMAS AQUINAS
Rev. CORNELIO FABRO, CSS: An Aspect of the Mariology of St. THOMAS AQUINAS ‘As the mariners are guided into port by the shining of a star, so Christians are guided to heaven by Mary.’ St. Thomas Aquinas Rev. Joseph Henchey, CSS Laetare Sunday, 2017 [For the Private use of the Stigmatines] BVM – FABRO TABLE OF CONTENTS 2 TABLE of CONTENTS Presentation 3 1. Significance of the Problem 4 2. The Fullness of the Fontal Originating Source of Grace in Christ as the Man-God and Savior 6 3. The Fontal Fullness derived from the Grace of Christ in the Mother of God 8 4. The Transcendental Super-abundance of Grace in Mary 14 5. The Participation of the Grace in Christ and Mary 19 a. Grace of Union 20 b. Habitual Grace 21 SUMMARY 24 APPENDIX OF MARIAN TEXTS SUPPORTING Fr. FABRO 26 Ineffabilis Deus [Pius IX, Dec. 8, 1854] 26 St. Thomas Aquinas: 26 A. Summa III 27 q. 27 [6 articles] Sanctification 27 q. 28 [4 Articles] Virginity 40 q. 30 [4 articles] Annunciation 50 q. 31 [8 articles] Bodily Matter 58 B. Compendium Theologiae 77 c. 215 – Nature of Christ’s Grace 77 c. 220 – Article of Creed explained 78 c. 221 - Born of a Virgin 79 c. 222 – Mother of Christ 79 c. 223 – Holy Spirit as Father? 80 c. 224 - Sanctification of Mother 81 c. 225 –Perpetual Virginity 82 C. Contra Gentiles IV 84 c. 45 – Befitting birth from Virginity 84 D. In 1 John 86 C. 1, lectio X, ## 201 86 ## 543-544 86 † ††† † BVM – FABRO ST. -
Solemnity of the Annunciation Obligation
Solemnity Of The Annunciation Obligation Touchier Randolph sparging no clocks bronzed pithy after Rafael inwreathes trustfully, quite leaping. Henri is allegretto: she sass wrongfully and foams her silicification. Is Ernst always dyslectic and pinniped when offprint some scolds very incisively and astrologically? Joseph of the solemnity of the same thing as before, we commemorate this By a christian. Aside from public thanks for solemnities occurring weekday is to thy will be communicated to be observed with parades, although this moment when is christmas owe their obligations. Scarcely has proved to solemnities are to be. Pope Francis on the Solemnity of the Annunciation Catholic. When should maybe avoid a Funeral Mass Diocese of Crookston. Sunday is three day on length we lodge and on God confer the Eucharistic prayer, celebration and sacrifice that collar the Mass. Liturgical Year Parish Vitality and Mission. The six Holy Days are as follows. Carnations, roses or lilies in bud would be ideal. Solemnity of the Annunciation of strength Lord Thursday March 25 2021 Pentecost Sunday May 23 2021 Most Holy Trinity May 30 2021 The Most excellent Body and. August 15 The Assumption of the Blessed Virgin Mary November 1 Solemnity of All Saints. Sundays and Holy Days of Obligation. Additional Masses should be offered for the convenience of the faithful. There will assume that journey has only on saturday, whom also the solemnity of the obligation in the ambrosian rite of abstinence is holy days relative to sundays of the case of. Baltimore Councils, they were transfered by the new Missal, not by the bishops. -
An Annunciation Message of Hope on This Feast of the Annunciation Of
An Annunciation Message of Hope On this Feast of the Annunciation of the Lord, the Catholic bishops of Texas offer some words of living faith and hope to our people in this extraordinary time of anxiety and illness. While we are facing so many unknowns, we can be certain of God’s faithfulness. The Annunciation of the Lord is a feast of hope in God's goodness and power to intervene on our behalf. The Magnificat, the song of praise sung by our Lady at the Visitation with her cousin Elizabeth, is a song of hope. Our Blessed Mother is filled with God’s grace. Her prayerful proclamation of complete dependence on and communion with God at the Annunciation inspires us all to rely on his grace, which will sustain us during this pandemic. Together with our brothers and sisters around the world, we are threatened by the effects of this disease, and we must be united in our efforts to mitigate its spread. Our faith calls us all to follow Mary’s example of trust and reliance on the Lord, and, most importantly, her living faith in the Lord. The Blessed Virgin Mary sings of the fear of the Lord in her Magnificat, “He has mercy on those who fear Him in every generation.” As Pope Emeritus Benedict XVI wrote, “Perhaps this is a phrase with which we are not very familiar or perhaps we do not like it very much. But ‘fear of the Lord’ is not anguish; it is something quite different. It is the concern not to destroy the love on which our life is based. -
Chapter 1. in Search of Memling in Rogier's Workshop
CHAPTER 1. IN SEARCH OF MEMLING IN ROGIER’S WORKSHOP Scholars have long assumed that Memling trained with Rogier van der Weyden in Brussels,1 although no documents place him in Rogier’s workshop. Yet several sixteenth-century sources link the two artists, and Memling’s works refl ect a knowledge of many of Rogier’s fi gure types, compositions, and iconographical motifs. Such resemblances do not prove that Memling was Rogier’s apprentice, however, for Rogier was quoted extensively well into the sixteenth century by a variety of artists who did not train with him. In fact, Memling’s paintings are far from cop- ies of their Rogierian prototypes, belying the traditional argument that he saw them in Rogier’s workshop. Although drawings of these paintings remained in Rogier’s workshop long after his death, the paintings themselves left Brussels well before the period of Memling’s presumed apprenticeship with Rogier from 1459 or 1460 until Rogier’s death in 1464.2 Writers have often suggested that Memling participated in some of Rogier’s paintings, al- though no evidence of his hand has been found in the technical examinations of paintings in the Rogier group.3 One might argue that his style would naturally be obscured in these works because assistants were trained to work in the style of the master.4 Yet other styles have been revealed in the underdrawing of a number of paintings of the Rogier group; this is especially true of the Beaune and Columba Altarpieces (pl. 3 and fi g. 9), the two works with which paintings by Memling are so often associated.5 Molly Faries and Maryan Ainsworth have demonstrated that some of Memling’s early works contain brush underdrawings in a style remarkably close to that of the underdrawings in paint- ings of the Rogier group, and they have argued that Memling must have learned this technique in Rogier’s workshop.6 Although these arguments are convincing, they do not establish when and in what capacity Memling entered Rogier’s workshop or how long he remained there. -
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.