THESIS
NO.16
The Church affirms the
role of Mary in the mystery of salvation (LG 55-59). She is the model of the Church in the matter
of faith, charity and perfect union wih Christ (LG 63). Having entered deeply into the history of
salvation, Mary unites in her person the central truths of the faith and she
inspires the faithful to come to her Son, to his sacrifice and to the love of
the Father (LG 65).
I divide the thesis into 3
parts. (1) Role of Mary in the mystery
of salvation; (2) Mary as the Model of the Church; (3) Mediation of grace
through Mary.
1.
..........................................................
2. Mary as the Model of the Church
Son of God entered into history
through Mother Mary. Here the assertion
is not Mary but the eternal Son of God born of Mary. Secondly, through Mary's motherhood she
becomes an instrument of God's saving mission.
We see in her the readiness to commit herself to God's plan of
salvation. In other words, we find a
readiness to identify herself with the life and work of Jesus. Motherhood depends on Mary's readiness to
participate in God's initiative in the plan of salvation. And this is concertized in Mary's life i.e.,
in her relationship to her son and the Mission.
The function of Mary in salvation
determines her relation to the Church.
Mary was regarded as the type or model of the Church and the Church as
the image of Mary. Mary is a type or
model in her motherly fruitfulness and virginal integrity.
In the tradition of the Church especially
for Augustine, Mary's Motherhood of Jesus expands to the spiritual Motherhood
of all the faithful.
Mary's Virginity
Her virginity is displayed in her
total dedication to God, which is the symbol of self surrender and openness to
God. In her Fiat (behold the handmaid of
the Lord) she enters into the mystery of the child. without knowing the implications she makes
his mission her own. She is an active
agent co-operating with God through her personal surrender, personal will that
would bring about the advent of messiah.
The Church is virginal because it
remains true in faith, that is, in the living acceptance of God mediated by
Christ. Hence Church should completely
surrender to God and be fruitful to the faith she receives.
Mary's Immaculate Conception
Mary was given grace of remaining
holy. If holiness is to be understood as
communion with God, then Mary was in communion with God, from the
beginning. Mary had a unique prevarient
grace. In other words, human being
experiences wholeness after alienation but Mary experienced it from the
beginning. Grace or Holiness is a
relationship effected through Holy Spirit.
Similarly in the Church when we
receive Baptism christians have an ontological transformation through Holy
spirit and thus we become immaculate or holy.
The immaculate conception is not in contrast to christian ideals but it
is very much in union with catholic values and beliefs. The members of the Church to find same
fullness in Christ. This shows that
Church also must remain holy.
Mary's Assumption
Finally, we find that Mary's life
finds fulfillment in Assumption. This
dogma defines Mary's glorification as the fulfillment of her earthly
existence. Body and soul expresses the
totality of the whole person.
Mary's glorification is not in
contrast with our glorification. In
fact, the dogma says Mary's glorification is a perfect and visible guarantee of
our own resurrection. In her we
recognize that we who believe in Jesus Christ will be divinized in him. In other words, if we remain faithful, then
we can achieve final fulfillment.
Thus we find Mary as the model of
the Church in the matter of faith and charity and perfect union with Christ.
3. Mediation of Grace through Mary
We say that we go to Jesus through
Mary. Mediation is God's ways of
reaching out to human beings. God acts
always through signs, symbols and persons.
In this sense we are also mediators of grace. We are to communicate God's love to
others. Vatican II and the post
conciliar documents especially in Marialis
cultus? Paul VI clearly states the role of Mary. Mary's so called `privileges' are charism and
her role in the economy of salvation is a vocation. Therefore, the Church sees Mary as the first
member perfect type and exemplar of faith in Christ. She is the first disciple and first strong
believer in Christ sharing with Calvary and in glory. In the post conciliar documents it is
expressed that Mary is the perfect examples of the one who is more docile to
the spirit and more open to Christ. Karl
Rahner says, "When we celebrate mary we celebrate the christian idea of
human beings". Hans Balthasar says,
"Mary is the one who recognized the beauty of God".
Thus we find in the most Blessed
Virgin the Church has already reached the perfection. But the faithful are still striving to
conquer sin and increase in holiness.
And so, all the faithful look up to mary as the model of virtues. Meditating on her in the light of word made
man, the church is able to penetrate more deeply into the mystery of incarnation
and become more and more like Christ.
Since Mary entered deeply into the history of salvation she unties in
her person and re-echoes the most important doctrines of faith. And all the
more when she is the subject of preaching and worship she inspires the faithful
to come to her son, to his sacrifice and to the love of the father. Following Mary as the model, the church in
her apostolic work give birth to Christ in the hearts of the faithful.
The Church affirms the role of Mary in the mystery of salvation
(LG 55-59). She is the model of the
Church in the matter of faith, charity and perfect union wih Christ (LG 63).
Having enterd deeply in to the
history of salvation, Mary unites in her person the central truths of faith and
she inspires the faithful to come to her son, o his sacrifice and to tthe love
of the Father (LG 65)
WHAT IS HER ROLE IN MYSTERY OF SALVATION
"Behold the handmaid of the
Lord, be it done unto me according to thy will" (Lk 1:38). Here, Mary, the
Mother of Jesus, committing herself whole heatedly to God's saving will, she
devoted herself totally, as a handmaid of the Lord, to the person and the work
of her son, under and with him, serving the mystery of redemption, by the grace
of Almighty God. Therefore, Mary not merely as passively engaged by God, but as
freely co-operating in the work of man's salvation through faith and obedience.
Mary by playing the subordinate role of salvation does not hinder in any way
the immediate union of the faithful with Chris but on the contrary fosters it.
No creature could ever be counted along with Christ in the mystery of
salvation; but just a s the priesthood of Christ is shared in various ways,
Mary's role in salvation also is shared with Christ., By partaking in the
salvation history Mary still cares for the brothers/sisters of her son, who
still journey on earth surrounded by dangers and difficulties, until they are
led into their blessed home. Therefore the Blessed Virgin is invoked int eh
Church under the titles of Advocate, Helper, Benefactress and Mediatrix.
MARY AS THE MODEL OF THE CHURCH: (LG 55-59)
In the understanding of Mary there
are two extremes. They are, 1. "No-Need of Marian Devotion".
2.Exaggerated marian devotion. We need to balance these two extremes.
a.Mary as mother
evokes tenderness and compassion. Hence Marian devotion is recommended.
b.There is always a
danger of exaggerated marian devotion replacing "Christ-Centred"
spirituality.
Mary's role is seen in relation to
her response and commitment to salvific plan and Christ-event. She is not
another `Mediatrix' of all the
graces. She has no role or place outside the salvation history. Mary's total
and committed "Yes" (Fiat)
to God's plan with full freedom remains always as the model of the church.
Vat.II presents her not as a
super-human. She is only a member of God's people who needs salvation. She is
the model of the church in so far as she listened to the word of God, committed
herself to christ in faith and love.
Mary's significance is seen in
relation to her response to the salvific plan and Christ event. After
Vat II, she is placed as the model, mother and prominent member of the church
and not much as the source of power and grace. Mary's place and role in the
church is always in relation to Christ. Mary is the model of the church in so
far as she listened to the word of God, committed herself to him in faith and
love and receiving her poverty, expressed in an act of offering in obedience
and trust in God. "Behold I am the handmaid of the Lord, be it done to me
according to thy word". (Lk 1,38).
- Mary's virginity is a symbol of
total surrender, a complete consecrated character.
- Mary's immaculate conception is a
symbol of renewed humanity. Mary is a type of renewed sinless humanity.
- Mary's assumption symbolises
fulfilment. That we too will be ultimately glorified, if we are faithful to out
vocation and commitment.
Models of the church
1. Mary as the mother of the church:
The maternal mission signifies to
bear Jesus within, delivers him into the world and for the world. Mary is the
definitive meeting point between God and Man.
Some Reflective Models of the Church :-
Mary discerned and discovered the
`Voice of God' in the midst of the hustle - bustle of daily life, when we hear
so many voices that practically tear us asunder, let us learn from her to say
`fiat' to God's voice and commit ourselves to Him.
1. Mary
opens herself to form new convictions: As a Jewess, Mary was convinced that once she came of age she had to
marry and bring up a family. In the course of the conversation with the angel
she began to form new convictions. The Annunciation must have meant a physical,
psychological, social and spiritual challenge to the young Mary. She faced this
risk bravely and matured through the process of living this exceptional
vocation.
2. Mary
asserted her Independence: She proved that she is not dependent on the whims and
fancies or the fixed expectations of the people of this world. She wanted to
bring down the mighty from their thrones and raise up the lowly. She claimed
freedom from the forces of society and exhibited thus her commitment to God.
She was not afraid of taking a step that might force Joseph to divorce her, and
make her an outcast from the Jewish Society.
3. Mary
questioned the angel: "
How can this be, since I have no husband ?" (Lk.1:34). The angel then
explains how this is going to be. Only after clarifying the angel's proposal,
she is at peace and agrees.
4. Mary
was fully involved in the process of the Incarnation:
5. Mary
moved from the well-known past to an uncertain future:
6. Mary
as the Model for the Church's Faith: Mary's "Yes" and her total surrender to God's plan of
salvation.
7. Model for Our Destiny: assumption of Mary is a fore shadow of the destiny of
all the Church members if they accept the divine plan of Salvation.
8. Mary is the model of Graced and Liberated Humanity: In the
Magnificat, Mary rejoices of being lifted up from her lowliness by God. This is
the condition of all the faithful who can really call God as `Abba' (Gal.4:6,
Rom.8:15).
9. Model of the Value of Human Person before God: In Mary, we see God's desire of
human co-operation and Man's will of free choice and freedom.
10. Model for Docility to the Holy Spirit:- Mary appears to be fully open to
receive the Spirit to influence and empower her whole life - at the incarnation
(Lk.1:35) and at the birth of the Church (Acts.1:8).
11. Model of Generosity (Kenosis): Mary gave up all her personal priorities to
take the priority to allow salvation to reach all humanity. In Mary, the Church
is called to find herself in surrendering for the well being of all humanity.
2. Mary as the perfect example for the mission of the
church today:
- sense of service.
- cooperation and collaboration with
God for his salvific works.
- faith and obedience.
3. Model for the
church's faith.
4. Model for our
destiny.
5. Model for the
graced and liberated humanity.
6. Model for the
docility to the H. Spt.
7. Model for
generosity.
8. Model for
liberated women.
9. Model for lay
apostles
Aspects of Mariology relevance to us in India Today:-
- Mary's
"Yes" to God without any hesitation and not foreseeing many of the
sufferings about to come. Same way, when we promise `Yes' to God at baptism and
life - long commitment, we could not foresee all that life will hold out for
us. Mary gives us encouragement by her way of life in our given Indian
situation.
- Magnificat =
Prayer of Struggle.
- In our Indian
Situation, the oppressive system of patriarchy - the root cause of all sexism
in religion, education, language, law, social customs, dress, housing, working
conditions, media and the market - affecting our life from conception to birth,
growth, marriage, child-birth, old-age etc., Mary remains as model for us.
- Feminist theology
- liberation of women.
- In the poverty
and religious pluralism, she shows a model to be "Committed person of
God" and discerning always God's will.
Pope
Paul VI said in his
document `Marialis Cultus' gives a
fitting conclusion to our portrait of Mary: " She is held up as an example
to the faithful for the way in which in her own particular life she fully and
responsibly accepted the will of God, because she heard the Word of God and
acted on it, and because charity and the spirit of service were the driving
force of her actions ".
A THEOLOGICAL UNDERSTANDING ON MARIOLOGY
The theological reflections placed
Mary who can be approached by cult
devotion. Mary has to be
seen in relation to Christ. Cfr. P.96 Catechism. We must desist from pious sentiments and
rationalisation. See Mary in her right place in the Church. See her response to God as the model for the
renewed humanity. Mary is with us in
relation to Christ and God.
MARY'S ROLE IN SALVATION HISTORY
Christianity is an event not a
doctrine. It is a happening where God
enters into human history and affects human history. Christianity is the manifestation of the
divine act in and through human history.
History is transformed into a history of salvation as God intended Eph
1/9. Mystery is a plan of God. It is a movement towards wholeness
(salvation) which is dependent on God and gifted by God. Salvation is always present from eternity. II Tim.
God desires that all human beings reach the fullness. It can manifest at any moment itself through
certain acts and events. Through these
acts and events they get historical dimension.
Whatever affects one person affects the whole community. God's eternal plan of salvation comes into
being in history through individuals and communities. These facts concerning
individuals and communities are important for the whole movement towards
salvation. The plan of God according to
St. Paul is mysterion. One who stands out in the history of
salvation is the man Jesus, the Jesus of Nazareth. In him the salvation history has come into
climax. Jesus' history is an episode to
God's personal life. And next to Jesus
is Mary the mother. The principal person
who affected the salvation history is the virgin of Nazareth, the mother of
Jesus.
Mariology is concerned with a
definite person in history. Mary is a mystery and a revelation. Mary
responded to God in a God given pattern.
All are invited to enter into God's plan of salvation. Her response is perfect with her whole being
with what she has, what she is, what she does and what she suffers. She received and went in total self surrender
and total freedom. Mary's whole personal
life, historical life is taken up in God's personal life. Mary
is the archetype of faith experience.
Faith-reached its climax and salvation is defined. Through her free human acts she played a
decisive role in redemption. She is also
a revelation. She reveals God's plan of
salvation by her response to become mother of Jesus. She reveals the model of christian life by
her relation to Jesus and his mission.
MARY THE MOTHER OF THE LORD
The meaning of the divine motherhood
in relation to Jesus Christ. Mary is presented in the Gospel as mother of Jesus
or as his mother. Eg. Mt 2/11, 11/30, Mk
3/31, Lk 1/43 (Mother of my Lord), 2/33-34 & 48, Jn 2/3, 19/25&26, Acts
1/14. NT is not interested in the
biography of Jesus but as the one sent by the father for a unique mission. Those related to him primarily related to his
mission. Identify themselves with
mission. Gal 4/4 When time had fully
come, God sent forth his own sin, born of a woman, born under law. The mother of Jesus is mentioned as
woman. Thus her son has entered the
history. It is the eternal son of God
who is born through this woman. It is
through Mary the eternal son of God was
born. The eternal son of God became
human through Mary. HEB 1:1 In many and
various ways God spoke of old to our fathers by the prophets. Phil. 2:6
"Who, though he was in the form of God, did not count equality with
God a thing to be grasped" The son
of God is born and not appearing as
human being. Jn.1/1. Logos became flesh
and dwelt among us. The subject of Mary's conception is not a man who later
became the son of god. Though scripture
does not explicitly call Mary, mother of God but the reality is contained in
it.
2. Through her motherhood Mary
becomes an instrument in God's saving mission
When human persons respond fully to
the invitation to be an instrument of God, the whole being is affected. The active, free surrender of the person
enhances the dignity of the person. God
does not use people. I need you because
I love you Deutr. 7:6 "For you are
a people holy to the LORD your God; the LORD your God has chosen you to be a
people for his own possession, out of all the peoples that are on the face of
the earth". He sets his love on them.
The persons who are called to become instruments of God are enriched and
they reflect the dignity and love of God.
Every call is a dialogue. It is a
call in the form of a dialogue. So a new
orientation of one's life is involved.
3. Call to divine motherhood had certain definitive implications
in the life of Mary
a. Motherhood
implies loving and obedient acceptance of divine charge.
b. Readiness
to commit to God's plan of salvation.
c. Readiness
to identify herself with the life and work of Jesus. This consent or readiness is intrinsic and
indissoluble element of Mary's divine motherhood because this consent was
pre-defined by God that through which the whole humanity accept the grace of
redemption. The readiness to participate
in God's plan is concretised in her relationship to her son as his mother.
Mary is the blessed (Lk 1; 45) Makarios because of her belief. She is called the first disciple. Physical motherhood is not alone the ground
for her blessedness. Lk:11:27 "As he said this, a woman in the crowd
raised her voice and said to him, "Blessed is the womb that bore you, and
the breasts that you sucked!" Mk
3:35 "Whoever does the will of God
is my brother, and sister, and mother."
Lk 8:19-21 "Then his mother and his brothers came to him, but they
could not reach him for the crowd. And
he was told, "Your mother and your brothers are standing outside, desiring
to see you. But he said to them, "My mother and my brothers are those who
hear the word of God and do it."
Those who hear the word and keep it are more blessed. Beatitude is in reference to motherhood but
more emphasis is adherence to word of god.
Hearing, keeping and doing the word of God. Therefore Mary is the handmaid of the Lord (lk 1/38). All christian believers are handmaid of the
Lord (Acts 2/18). Mary needs this criterion of this christian
believer (Lk 2/34). Mary shares the sufferings of the son. She feels the pain. She is united with Jesus till the end (Jn
19/25). Mary waits for him with disciples Acts 1/14.
SIGNIFICANCE OF MARY'S MOTHERHOOD FOR UNDERSTANDING HUMAN
SALVATION
How can a human being play a
constituent role in God's plan of salvation ?
The salvation in Jesus presupposes the salvation of human beings who are
recognised as free responsible persons.
It affirms that God is the author of salvation. Is 43/11 I am the Lord, there is no other
saviour. 2 Cor 5/18 Through Christ, God
reconciles unto himself. God's salvation
is always gratuitous, undeserved. So
creatures have no claim. But God never overrules freedom. In God's presence we are raised to full
freedom, responsibility and dignity.
More we accept God's plan, we are
more free. All have sinned and fall
short of glory of god. Because of this
relationship salvation is offered as a
covenant. It originates from God but includes human partnership. Annunciation is the encounter of God's design
or plan with Mary's freedom. Mary has to respond in freedom. So Mary
has to give consent to give birth to a child who is the expectation of
the people. Fiat Voluntas tua -'Let it be done' is a positive and courageous
response to bear responsibility for her people. in dialoguebetween God and
human beings, God takes human being seriously.
There are four ways of relationships
viz. interrogator, intimidator, poor me and aloof. Mary's response was not just a docile poor me
response. In annunciation God respects
human beings. God's relationship with
his people is in the form of the covenant. Mary's divine motherhood reveals and
confirms God's way of saving human beings.
Salvation is a gift as well as a task.
With fear and trembling work out for your own salvation.
MARY'S MOTHERHOOD IS THE SYMBOL OF CHURCH'S MOTHERHOOD
Hypolitus
+235 - Church never ceases
to give birth to logos by teaching the nations.
Methodius - Incarnation from Holy virgin is in the flesh. Incarnation in the church is through the
spirit, through each one of us.
Augustine - Church gives birth Christ himself because all who
receive baptism are his members. Church
is like Mary if she is giving birth to
its members. Church is Christ's mother.
Church is like mother.
Max
Thurian says " by
physical birth we are different." Church gives birth by baptism. She feeds and nourishes them through Eucharist
and word of God, consoles them through confirmation, absolves them from sins
through penance and heals them through the anointing of the sick.
Church's motherhood is the
continuation of Mary's motherhood, her vocation. LG 64. Mary
is a source "Typus Ecclesia"
Mary is not to be seen in
isolation with church.
Objections against the belief in
Mary's Divine Motherhood:
Theotokos: First time this term occurs in
third century, meaning `God bearer'. It was widely used by the fathers of the
Church viz., Athnesius,Basil and Gregory of Nazyansus. If one says Mary is not the mother of God, he is outside the
church. Antiochian christology denied
this. Theodore of Mopsuctia said
Mary is anthropotokos. It reaches its climax in Nestorianism.
Docetism:
Jesus appears to be human. No question of Mary being the mother of God.
Ebionites:
Jesus was born of natural union
between Mary and Joseph.
Arianism:
Logos is a creature. Mary
is the mother of the creature
logos.
Nestorianism: Nestorian divided humanity and divinity in Christ. Mary
is the mother of Christ who is human and mortal. He called Mary as Christotokos.
Antiochian
School refused to call
Mary Theotokos because;
1. Arians misused the word logos.
2. God without adjective indicate God the
father.
3. There was a clear distinction between
the divinity and humanity of christ.
Karl
Bath says Mary's
co-operation in salvation is a falsification of scripture and dogmas. It is an arbitrary innovation. It is a falsification of truth. Human causality in salvation cannot be
accepted.
MARY'S VIRGINITY AS A SYMBOL OF TOTAL SELF SURRENDER
Scripture and tradition considers
Mary's virginity inseparably connected with her motherhood. Church's understanding of salvation is
exclusively coming from God which is beyond human possibilities. Virginity
means creature's singleminded openness to God's saving grace. Church is virgin and Mary the virgin is the model of the church.
Understanding Mary's virginity has a different meaning:
Mary's virginity is not concerned in
terms of human fertility. Mary's
virginity seen as an absolute to motherhood.
Mary's state of being unmarried is seen as an obstacle to motherhood. God's creative power is the origin of the
child. No trace of self sufficiency
is seen in Mary. She says I am the handmaid of the Lord. What is expressed here is the Mary's total
dependence and openness to God. In some
cases she is presented as a fertile woman but receptive to the creative power
of God in the gospel. No parallelism is
seen in the world religions to Mary's virginity. But in OT we have a comparison. The virgin
Israel, the virgin called, loved, adorned and made a bride by YHWH. Eze 16:2
"Son of man, make known to Jerusalem her abominations" 2King.
19:21 "This is the word that the
LORD has spoken concerning him: She espises you, she scorns you--the virgin
daughter of Zion; she wags her head behind you--the daughter of
Jerusalem". JER 31:4 Again I will build you, and you shall be
built, O virgin Israel! Again you shall adorn yourself with timbrels, and shall
go forth in the dance of the merrymakers.
Is. 49:18 "Lift up your eyes
round about and see; they all gather, they come to you. As I live, says the
LORD, you shall put them all on as an ornament, you shall bind them on as a
bride does" Is. 61:10 I will
greatly rejoice in the LORD, my soul shall exult in my God; for he has clothed
me with the garments of salvation, he has covered me with the robe of
righteousness, as a bridegroom decks himself with a garland, and as a bride
adorns herself with her jewels".
A person who surrenders completely,
whole heartedly to God experiences his special union in moral attitude. The physical virginity is the expression of
the integrity of the heart. The total
adherence to god and to his love is manifested in consecrated union in all
aspects of life.
VIRGINITY
OT. Yahweh's relationship with his people
Yahweh claims exclusive loyalty to
Israel. Hos 2/19. And I will betroth you
to me for ever; I will betroth you to me in righteousness and in justice, in
steadfast love, and in mercy. Jer 2/2
"Go and proclaim in the hearing of Jerusalem, Thus says the LORD, I
remember the devotion of your youth, your love as a bride, how you followed me
in the wilderness, in a land not sown.
Faithlessness of Israel is named as harlotry. Ez 16/60. And you took your sons and your daughters,
whom you had borne to me, and these you sacrificed to them to be devoured. Were
your harlotries so small a matter. ie. He remans faithful. Mt 19/2
The Eunuchs for the sake of the kingdom.
One who is 1 Cor.7/34. The virgin is anxious about the affairs of
the lord. Virginity or celibacy without
committing to Lord and the kingdom is absolutely meaningless, absurd. 2
Cor.11/2. Church is virgin because she
is committed to Christ.
YAHWEH // ISRAEL
CHRIST // CHURCH.
Church must remain in single minded
loyalty to Christ and his gospel. Exclusive, personal, commitment meaning of
Mary's virginity is her whole hearted exclusive surrender to god alone. Mary
is called ever virgin (Semper
Virgo). From 4th century there were
discussions on `before, in, after' the birth of Jesus (ante partum, in partum, post partem). Ireneus says Mary is virgin but birth of Jesus was
natural. Purus pure pura: the pure opening the pure womb in a pure
manner. Apocryphal works speak of
miraculous birth. (Augustine + Ambrose
says the same. They held the miraculous birth of Jesus. They quoted Ez 43/2 And behold, the glory of
the God of Israel came from the east; and the sound of his coming was like the
sound of many waters; and the earth shone with his glory. and Ez.44/2
And he said to me, "This gate shall remain shut; it shall not be
opened, and no one shall enter by it; for the LORD, the God of Israel, has
entered by it; therefore it shall remain shut.
They compared birth with resurrection as light coming through window
pane glass. There was unbalanced stress
on physical virginity. In the very
giving birth of the child, Mary was
fully involved not only conceiving.
Max Thurian:
Mary's virginity is a triple sign.
1. A sign of
consecration, as being set aside for God's service.
2. It is a
sign of poverty as one who is called to accept only God's fullness.
3. It is a
novelty for the kingdom of God. The
values of the kingdom transcends and relativizes all other human
relationships. The core of the virginity
is applied to the whole person.
Mary embodies the pattern of
virginity. Her virginity is a
significance of virginity of human beings.
Mary's virginity sign of church's virginity. Church is also virgin because of the
integrity of her faith and devotion.
LG.63-64.
IMMACULATE CONCEPTION
Mary is the symbol of the renewed
humanity, the centre of the mystery of salvation. We have Jesus christ, the source of new
humanity. The model of the new humanity
is Mary.(type). Mary's sanctity is dealt
here. Mary is holy from the very birth. Mary's holiness, Pope pius IX declared in
1854 December 8 through the Papal Bull Ineffabilies Deus as the dogma of faith.
Non-catholics rejected it saying
this as non-biblical. Undue exaltation
of a creature to the level of Jesus who alone is the sinless. Protestant churches and non-catholic level
churches (though they taught immaculate in the middle ages). Mary
was in communion with God from the beginning of her existence as opposed
to alienation.
She is prevented from the stain of
original sin. Mary had the unique pre-venient grace. It is the presence and relationship, which is
unique and ontological, even before the person can freely accept it or respond
to it. Holiness is a relationship
effected through holy spirit. At baptism
we have an ontological transformation through H.Sp. We become immaculate. Mary
is immaculate from the very beginning of her life in view of being the
mother of the Lord. She is the model of renewed humanity. Baptism is a privilege to renewed
humanity. John Macquarrie, Max Thurian,
affirms this. Lk 1/28 Mary is full of grace. This title for Mary is not in contrast to christians, but united
with them who can find same fullness in Christ.
Mary full of grace is a sure sign
of her fullness of this relationship.
This holiness of Mary is not her
achievement but a peculiar providence of God. Eph 1/4-12. All of us are chosen before the foundation of
the world. How far she was Holy? How much can we asset Mary's holiness? Gratia plena.
Gospel knows nothing of Mary except, her holiness in comparison to Peter
and others, who are folly, going away and returning. Mary
is the daughter of Zion. She is
the symbol of grace in its fullness.
God's infallible predestined choice.
Supporting Immaculate conception:
Peter
Abeleard: Original sin is
not transmitted through generative act being a member of a sinful race.
Dun
Scotus: Sin is affecting
the soul primarily not body. So God
could infuse grace into soul at the moment of creation. Mary
needed redeemer more than all others.
Xt's redemptive act is anticipated in Mary. Potuit,
decuit, ergo fecit. It is possible,
fitting, therefore God did it. Original
sin is a privation of sanctifying grace.
If the grace is infused in to soul from the very beginning of life, there is no original sin. Mary
had the potency, possibility to receive it in view of christ; Mary deserved this. It was fitting as she was destined to become
mother of God. And therefore God did it. Already Clement XI declared Immaculate
conception as the feast in 708 AD. Trent didn't speak about it. Vat II LG.8 "God has not forgotten human
beings".
ND =>CF 715
Dogma defines Mary's glorification
as the fulfilment of her earthly existence.
Body and soul is the totality of the person. Glorification affects the whole person. Dogma does not say that Mary's assumption is
a unique privilege. It affirms the
act. It is not in contrast to the
glorification of us.
Mary has become the visible and
perfect guarantee of our own resurrection through her glorification. She is the token. In this we too be recognized and divinized
and glorified.
All protestant xtians objected
it. They said Mary's assumption is
against scriptural testimony. It is a
falsification. It is an indirect affirmation
of papal infallibility. Only Christ
ascended because he is the only descended one from heaven.
Transitus
Sanctae Mariae in 5th century
declared the famous pronouncement that mary was transported to heaven. The feast of Mary "Dormitio". Mary was transported from earthly paradise and
kept under the tree of life.
Glorification of Mary is a fact
they believed. Mary is not an isolated mystery. Her glorification is an assurance of our
glorification. Mary's assumption is a celebration of christian hope. Our commitment to God is not in vain. Mary
is with the lord.
MEDIATION OF GRACE THROUGH MARY
Mary is called mediatrix and
co-redemptorix. Mediation=> God's
ways of reaching out human beings. It is
a means God uses to act on human beings. All saints and Mary have solidarity with us. The love of neighbour continues. Mary
is not between Christ and us.
They are with us. Not only
Mary but also church and each one of us
are mediatrix. We communicate God's love
to our neighbours and makes us docile to God.
Vat II Post conciliar statements marialis
Cututus Paul VI declared Mary's so called privileges are charism. Her role in the economy of salvation is a
vocation. Church sees in Mary as the first member perfect type and exemplar
of faith in christ. She is the first
disciple who shares calvary and glory of christ.
The life of Holy spirit as the
comforter of Mary and of Church. Vat II failed to stress the Holy spirit as
comforter. Mary was true to, docile to the workings of the
Holy Spirit and commits her to God. When
we celebrate may we celebrate the christian idea of human beings. She is the mature woman who was committed to
society. Magnificat is Mary's
realization of God's revolution.
Hans Balthasur: Mary experienced the beauty of
God and his plan of salvation. Don't be
afraid and take Mary with you. Be docile.
