Virgin Mary . A Roman Catholic doctrine contrasted with the teaching of the Bible . His liturgical feast is celebrated in all Catholic Churches on September 8, dedicated to his birth.
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- 1 Legend
- 2 The Mary of history
- 3 Virtues and qualities
- 4 Names of Mary
- 1 Mother of God
- 2 Mother of men
- 3 Mediating Mary
- 4 Mother of the Church
- 5 Sources
As a child, the Virgin went to the garden to play. The flowers bloomed to watch her go by. With a heavenly smile, little Maria looked at all of them, and all of them smiled. They naively offered him their best charms in chorus, a royal treasure of freshness and fragrance, of joy and colors, which is an old, very old heritage of flowers. The rose spoke and said: – “Spring has crowned me queen … if she had a thousand kingdoms, in order to please the Virgin Mary, the thousand kingdoms, of fennel, would offer them to her!” – And the lilies appeared , trembling with whiteness, and the lily appeared, like pure snow, and the dahlias appeared, with the stiffness of goddesses, and the tender snowdrops, petite and anxious, shook their chalices jumping with joy, because when they passed, the Virgin also she was smiling, so sweet, so funny, so affectionately that they all dared to kiss his forehead. But the blessed Girl did not choose. He hesitated … He looked at them all and none cut. Suddenly, almost hidden under the leaves, he saw that there were some flowers moaning their sorrows, so timid that they barely raised their voices, it was as if they spoke only toGod . He did not hesitate for a moment. He arrived and with a brief gesture, cut the flowers with his hands of snow. The dahlias and lilies became jealous, and the lilies, snowdrops and roses jealous, while slowly returning along the path, “Violeta entre violetas, la Reinita María”.
The Mary of history
Mary is incorporated into the faith of the Church by a simple and fundamental historical fact: for being the mother of Jesus , the mother of the Jesus of history, as it is said today in the new exegetical and theological reflections. It is alluded to, although curiously without designating it by name, despite the fact that it seems to know the family and the “brothers of Jesus by name.” The information recorded in the Gospels and in the Acts of the Apostles is elementary and consistent with the whole of Jesus’ life. She is an Israelite woman, domiciled in Nazarethand married to a man named José. Their relatives are spoken of repeatedly; She is recognized as the mother of Jesus, but it is strikingly underlined that Joseph was not the natural father of Jesus, despite the social suspicions that could be raised by this statement.
The social sector to which he belonged is well defined both by the ordinary place of his Nazareth residence and by the office of Jesus himself. Maria was a woman of very modest condition, belonging to the popular environment of her time. Within that social modesty, she appears framed in both the political and socio-cultural systems of Jesus’ time. In this way she shows herself complying with the imperial laws and as a good Israelite, she marries, circumcises the boy on the Eighth day, presents him in the temple with the offering of the poor, pilgrims with her family to Jerusalem on the occasion of the Passover festivals.
In the gospela certain bewilderment of the historical Mary appears in front of her son. It is a puzzle that lacks having started in childhood, since, as Luke testifies, on the occasion of the event in the temple, the parents “did not understand what he meant (Jesus). His mother kept the memory of all that inside. During the years of public life, Mary found herself in the midst of a family, the family of Jesus, who did not understand the new path he had embarked on, so much so that the relatives tried to lay hands on him “because they said he was not in his right mind.” Mary appears silent, accompanying relatives in search of Jesus. The Gospel of John has left the testimony that Mary, the mother of Jesus, accompanied her son in his agony and death at the foot of the cross.
Virtues and qualities
May the Virgin Mary be greeted by the angel Gabrielas “full of graces”, it is enough to guess the dimension of its perfections. Indeed, God’s chosen one, for eternity, to propose to him that he accept to be the Mother of His divine Son. Redeemer of all the people of the world, she could only be endowed with the greatest natural, supernatural qualities and therefore with all the virtues. Therefore, through the early application of the merits of the Redemption, the Virgin Mary was preserved, from her conception, from original sin. That privilege – unheard of and unique – God wanted for the One in whom his Word was to incarnate, “when the hour of the fullness of time arrived.” Mary was born with the perfection of natural gifts in every way given by the Creator to her creature before the fall of Adam .
To his natural gifts we must add the graces of heaven! And since in her no personal weakness due to original sin, or even any venial sin, could have made it difficult to receive the grace of God, these gifts, in all fullness, will radiate your body, soul and spirit until “filling it thanks”. “Full of grace” but free, Mary has had, like every creature, to practice the moral and theological virtues. However, Mary remains free as Adam and Eve in Paradise and the “Yes” that she gives to Gabriel, the messenger of God, during the Annunciation was a perfectly free, chosen and voluntary “Yes”. God proposed to her and Mary could have said no …
But she said “Yes”, the yes of absolute obedience (“to be done according to your word”) there where Eva, by disobedience caused the fall of mankind. Thus, “full of thanks” but free, Mary should, as every creature, to exercise the moral virtues (that is, natural) and the theological virtues (that is, supernatural) to faithfully walk the route that God proposed to him and maintain himself, whatever the cost, in that fidelity, despite the immense Evidence that would lead her to the crucifixion of her own Son on Calvary. It is, then, by personal virtue, in a freely accepted choice, that Mary said yes until the end of her vocation. In this sense, the Virgin Mary is, for each person who wants to respond faithfully to God’s call, a model to imitate.
Mother of God
Theology explains that the Virgin has brought the incarnate Son of God into the world by providing him with human nature. But, despite the duality of natures, the person of Jesus Christ is unique. That is why Mary has truly brought into the world the Person of the Son of God – or of Jesus Christ – and not only his human nature; can she then justly be called the Mother of God.
Saint Anselm says that “the Son of the Father and the Son of the Virgin are one and the same Son”. The title of Theotokos (Mother of God) has been vigorously defended against heretics, and the Church of the East inscribes it in gold letters on its icons. Saint Thomas says that “the Virgin is situated in the confines of the divinity”; that is why she is honored with an eminent cult or hyperdulia cult.
Mother of men
The Virgin is not only Mater Dei and Mater Christi: she is also «Mater hominum». On the cross, Jesus Christ pronounces the words: “Woman, there you have your son, there you have your mother.” For this reason, the Virgin has become the mother of mankind according to the order of grace. What we have said about the role of the Substance in the universal manifestation allows us to understand that, also there, the main order is decisive, and that Mary has become “Mater hominum” according to grace because it is somehow according to “nature”, that is, according to the order of the manifestation of metaphysical principles. The spiritual motherhood of the Virgin also has very important consequences that we will study in the third part . If the Substance “produces” the manifestation, it must also allow this manifestation to return to the Principle;
The Virgin is also “Mediator of all graces”. Theology explains that the part taken by Mary in the Incarnation and Redemption is worth this title. The Father has subordinated the coming of his Son to the fiat of the Virgin; the Father and the Son send us the Holy Spirit (grace) but through the intermediary of Mary. “All the gifts of the Holy Spirit are distributed by Mary to those she wants, when she wants, as she wants, and as much as she wants,” says Saint Bernadina of Siena. “For the communion of pain and will between Christ and Mary, says Saint Pius X , the latter deserved to become the dispenser of all the blessings that Jesus has acquired for us through his blood.”
This “current” intervention of Mary plays a preponderant role in the world of grace. To tell the truth, it is Christ “alone” who saves us, and the mediation of Mary, however necessary it may be, is no less “subordinate” to that of her Son. Theology strives to distinguish and clarify these two mediations. The difficulty is solved if we remember that these two mediations are those of the Essence and the Substance in relation to the manifestation. They are therefore both necessary, but not identical, and the one can truly be termed as the “cause” of the other. Mary is therefore truly “Mother”, at the same time of God, of Christ and of men. But she remains “always a virgin”, as we have explained. Mary is also “wife”, wife of Saint Joseph because of her marriage to him,
Mary is therefore the only woman who is at the same time and fully, Mother, Virgin and Wife; the other women can remain “virgins” and be relatively “mothers” for a “spiritual motherhood”; Or, being married, they can remain relatively virgin because of their fidelity to their husband. Mary fully associates these three qualities, which proves that in the order of the principles, the opposites subsist, but they do not oppose, and when a principle is manifested within the manifestation itself, it is not subject to its laws. Mary has provided a human nature to the Son of God. This nature does not have its own personality, but hypostatically united to the Word, it is totally humanity associated with divinity. Mary has therefore manifested the universal Man, in the sense defined above;
In the litanies of the Virgin some invocations were the attributes of the Church before being those of Mary: “Ark of the Covenant”, “Tower of David”, “Gate of Heaven”, “Refuge of sinners”; conversely, the images of the “Bride” and of the “Tabernacle of God” used in the Liturgy of the Dedication, suit both, if not better, Mary and the Church.