Summary of the Week and a Reflection (22nd March)

Marian heritage in the early Church

Stanley Kobia

The lecture was a continuation of the second chapter, Marian heritage in the early Church. First to be examined were the views of the Jerusalemites: Cyril of Jerusalem who wrote of Mary as Mother in his catechetical discourses and lecture, as well as  Hesychus who concentrated on the Eve-Mary contrast, Theotokos, and the use of Is 7:14.

Then came the Cappadocian fathers: Basil the great who wrote a about the holiness and virginity of Mary, his brother Gregory of Nyssa who concentrated on the virginity and Motherhood of Mary, their friend Gregory of Nazianz who was the first to propose Theotokos as the criterion for Orthodoxy, and Amhilochius of Iconium who also drew the Eve-Mary parallel and agreed with Basil that Mary must have suffered some doubts.

The Antiocheans who included John Chrysostom and Theodore of Mopsuestia also wrote about Mary. The former teaches about the possibility of Mary’s defects and her perpetual virginity, while the latter focuses on the fact of Mary having given Jesus the flesh and consequently his Davidic descent.

Cyril of Alexandria, an ardent defender of Theotokos against Nestorian and his supporters, was presented in class today. The efforts of Cyril eventually bear fruits when the 431 council of Ephesus affirms Theotokos against Nestorius.  He also thinks of Mary as the Mediatrix of graces- through her salvation is achieved.

Ephrem of Syria, popularly referred to as the “Harpist of Marian Melodies”, composed great and many hymns in praise of Mary, at times drawing out the Eve-Mary parallel.

Other fathers and teachers of the fifth century were: Proclus of Constantinople who was a staunch devotee and an enthusiastic defender of Theotokos; Theodotus of Ancyra a humble believer who preferred to stand in adoration before the truths superior to the human mind;  Cealius Sedulius the liturgical poet in praise of Mary; Peter Chrysologius who emhasised the tripartite virginity of Mary; and Servus of Antioch a great devotee of Mary.

In the sixth century one of the greatest writers on Mary is Romanos the Melodist whose most famous hymn about ‘Mary at the foot of the cross’ was read in class today. It takes the form of a dialogue between Mary and Jesus, her son. Others in this period as presented are: the anonymous “Akathist” hymn, Gregory of Tours, and Vanantius Fortunatus.

Summary of the Week and a Reflection (8th March)

IN SEARCH OF THE PLACE OF MARY IN SALVATION HISTORY AND THE CHURCH

Bro. Robertson Sung  

            Indeed, the search is becoming more interesting. The day’s class focused the “searching telescope” to two important “planets”; namely, Apocryphal writings and African Fathers of the Church which also includes Tertullian. Despite the unbridled fantasies and illusions that colored the apocryphal writings, we have the reason to sieve out elements of truth they have about Mary. Starting from Proto-Gospel of James (most outstanding of the writings), Gospel of Thomas, Gospel of Pseudo-Matthew, we see certain knowledge on the life of Mary and her involvement in the Salvation history.

            Another important and great contribution on Mary is to be found in the writings and homilies of the great African Fathers like Clement of Alexandria, Origen, Cyprian and Athanasius. Tertullian is also discussed though not an African Father but existed along side with these Fathers.

            Clement of Alexandria enjoyed using the terms “Virgin-Mother” to Mary and again relates it to the Church. For him, the mystery of Mary as Virgin and Mother is a road map to the understanding of the model of the mystery of the Church. As Mary gives birth and nurtures the Son of God, the Church by preaching also gives birth to her own children and nurtures them.

            Origen used the title Theotokos meaning Mary the Mother of God. This was attested by the historians. Also Origen saw in Mary an ever Virgin Mother of God. He insisted that virginity is another aspect of the Motherhood of Mary. If we seek to understand the mystery of virginity in Mary, it may remain an endless investigation since God’s works surpass humans.

Tertullian came in to discuss on Mary; though there is no outstanding new development he made. He only tried to explain the message of the Scripture on Mary which he did with harshness and severity. He interpreted the events of Mary in the Bible poorly and literally. Like the event of “the brothers of Jesus”, he referred to them as real biological sons and biological brothers of Jesus. Despite all these limitations, Tertullian showed a strong belief in Mary and was convinced of her contributions in the salvation history of man. He maintains that it is Mary’s “Yes” that brought salvation to us humans.

            Again comes, Cyprian of Carthage who connected Genesis 3:15 with Isaiah 7:14 in reflecting on Mary. This work he did really helped the Church to continue her reflection in seeing Mary as a woman of Revelation as foretold by the prophets.

The Father of Orthodoxy and a great defender of the Council of Nicaea came up to say that Mary is a Virgin par excellence who is model to be imitated by those committed to virginity. His devotion and personal relationship he had on Mary forced him to declare Mary as “Our Sister”. He also referred to her as Theotokos. Also, he applied the title “Mother of Zion” to Mary.

            But before the class ended, a small discussion on “Mary in the early Church of Rome” was tackled. The assertion was that though the Church of Rome holds the primacy as the see of St Peter’s Successor, it was not the first to start reflection on Mary. In the East, reflection on Mary had since been done and in fact represented in iconography before the Church of West – Rome began. But, above all these, the two churches hold a great regard for Mary and her contributions in the salvation history. Thanks! Br. Robertson K. Sung

Summary of the Week and a Reflection (8th March)

The Marian Heritage of the Early Church

 Abraha Taddesse,  sdb.

Mary in the Apocryphal Writings

The apocryphal writings regarding Mary includes just but the following:

Protoevangelium Jacobi: this is known as the proto-Gospel of James. This work is focused on the life of Mary and it is based on the Infancy Narratives of Matthew and Luke. This writing is concerned with given solutions to the many controversial issues raised against Mary as mother of Christ.

The Gospel of Thomas and the Gospel pseudo-Matthew: These are concern with the emphasis on the miraculous powers of Jesus in a very sensational way.

The Transitus Mariae: This refers in other words as the dormition-a term which means sleeping and it's figuratively applies to the death and assumption of Mary. These are said to be legends that originated from the Eastern Churches that turned to influence the doctrine of the Assumption of the Blessed Virgin Mary. However, the Church's teachings on Mary are biblically rooted on the mysteries of Incarnation and Redemption in the life of Jesus. Mary's maternal role in these aforementioned mysteries is the yardstick to the Church's teachings regarding her.    

2.3 The image of Mary in the African Father and  Tertullian

Clement of Alexandria: Is  Catholic - Gnostic, he discovered the importance of the knowledge of the salvific truth found in the scriptures. In his principle of typology, Clement speaks of the virgin Mary as type of the Church. With regards to the maternal function of Mary especially in relating with the mystery of the incarnation, he considers her as the virgin-mother who is the archetypal model of the mystery of the Church.

Origen, is one of the greatest of Christian antiquity. He wrote 89 texts in which he used the title theotokos for Mary. He considers virginity to be the most mysterious and marvelous aspect of Mary's motherhood. Origen is convinced that the virginal conception of Jesus was not a sort of privilege for his mother but, a service she owed to and he said Mary is ever-virgin. And he teach Mary's universal motherhood as well.

Tertullian,  was the son of  a centurion, the highest rank that a non- Roman could attain. He studied law and rhetoric, worked as an advocate in Rome and then returned to Africa, which was in his blood. He passed very severe harsh judgments of the holy Virgin interpreting poorly the Gospel passages that mention the brothers of Jesus (cf. Mt 12: 46-50;Mk 3:31-35; Lk 8: 19-21). According to him the Lord was reproving his Mother together with his brothers. He defend the real humanity of  Christ that Chris's body is not heavenly but really born of the very substance of Mary, ex Maria, and he denied the virginity of Mary in partu and post partum. He states that Mary was a virgin when she conceived, she was a wife when she brought forth. He understands the brethren of Jesus as children of Mary according to the flesh. But many fathers rejected these teachings.

Cyprian of Carthage, was from a pagan family and studied literature and rhetoric. He converted at forty, distributed his property to the poor and became a priest and at the beginning of 249 was elected Bishop of Carthage. He write many surviving works like on scripture, unity of the Church, baptism, penitence and martyrdom. Only one passage which speaks of Mary by combining the texts of Gn.3:15 with Isaiah 7: 14.

Athanasius of Alexandria, was a convert to Christianity, later served as a deacon and was present at the Council of Nicaea as the secretary of the Bishop. In 325 AD, he become Bishop  of Alexandra. Athanasius is devoted to the Virgin Mary in a persona manner. He sees Mary as the Virgin par excellence who is a model to be imitated by those committed to Virginity. He calls Mary our Sister (by virtue of her sharing in the patrimony of Adam), and as Theotokos, etc.  He said for our sake he was made man having assumed flesh from Mary the Virgin Mother of our God.

Mary in the Early Church of Rome, the figure of Mary is clearly present in iconography. They said the virgin Mother present from the beginning. The Christian people of the early century gave important place to the Blessed Virgin Mary. Hippolytus of Rome, appreciated the importance of Mary's role in the mysteries of the incarnation and of human salvation.

The Great Western Theologians, saw the mystery of incarnation as prefigured and prepared for in the prophetic texts of Hebrew Scriptures. The lives of consecrated virgins, both men and women, led them to see in Mary as the model for the consecrated way of life as well.

Ambrose of Milan, the future bishop of Milan was born to an aristocratic Christian family. In his writings, Ambrose presented a threefold treatment regarding Mary: (A) Christocentric reflection, (B) Reflection on Mary in ecclesiology and finally, (C) Mary is seen as an exemplary model for the life of consecrated virginity. He also applies  the title Daughter of Zion to Mary and to the Church providing greater insights into the virginal character of the Church. Ambrose convincingly argues that Mary is the model for the Church in  her faith and integrity as the Virgin Mother that enables the faithful to see her as  a model.

Summary of the Week and a Reflection (23rd February)

MARY AT THE FOOT OF THE CROSS (John 19:25-27)

The last aspect we looked at in Mary in the Gospel of John is ‘Mary at the foot of the Cross’. John is the only evangelist to record the presence of Mary, the mother of Jesus, at the foot of the Cross of his Son. Mary’s standing at the foot of the cross connotes compassion and intimate sharing of the suffering of him who for our salvation became a curse, as St. Paul tells us (Gal 3:13). Mary suffered just like any mother seeing her son treated but she suffered much more because she knew who her son was, the eternal Word God from God. Essential content of this passage is the spiritual, universal motherhood of Mary. On Calvary, at the foot of the Cross, Mary’s divine motherhood, with the pangs of a most painful childbirth, is shown to extend to all brothers and sisters of Christ “the firstborn” (Rom 8:29). The entrustment of the disciple to Mary and Mary to the beloved disciple was a part of the plan of redemption; it was the institution of the spiritual maternity of Mary towards every disciple of Christ. Church is also brought forth from the Cross with the life-giving water (Baptism) and blood (Eucharist). Thus the spiritual motherhood of Mary becomes the image and the form of motherhood of the church.

MARY IN THE APOCALYPSE (She is the “Ark of the covenant” and the glorified “woman” that appeared in heaven)

1.       The Ark of the Covenant (Rev 11:19)

The Ark was the sign of the presence of God in the midst of the people (1 Chr 15:3-4). Inside, his Word was kept, inscribed on the two tablets of the Law (Deut 9:15). Allegorically Mary is the new Ark of the new covenant because in her womb the Son of God, the Word made flesh, dwelt for nine months.

2.       The Woman Clothed with the Sun (Revelation 12)

Here we have series of signs, allegorical-symbolic visions, concerning the conflict between the Kingdom of God and the Kingdom of Satan structured via “concentric circles”. The first circle, the woman with child and the dragon ready to devour the son to whom the woman is about to give birth, the son who is rapt up to heaven. Second circle is the victorious combat of Michael and of his angels against the dragon, who is cast down to earth. The third circle, the dragon pursues the woman, who however flees to a secure place; thereafter the dragon vents his anger on the offspring of the woman (vv. 13-18). The red dragon is identified as the Devil and Satan, who leads astray the world. Identification of the woman clothed with the Sun is not so clear but today the basic interpretations of the “woman” of Revelation 12 are:  Mary and the Church and neither should be excluded in interpretation of the mysterious symbol. She recapitulates and expresses the whole reality of divine motherhood and of the ecclesial motherhood. Our Lady is to be ascribed a double child birth: one natural and Virginal without pain she begot the Son of God; the other spiritual, by means of which in Calvary, uniting her sufferings to those of the Redeemer she begot mystical Body of Christ.

MARIAN HERITAGE OF THE EARLIER CHURCH

Fathers reflecting on the mystery of redemption discovered that Mary was near the centerpiece of the new creation. They intuitively understood and taught about her role as “new and second Eve”.  Ignatius of Antioch, Justin of Samaria and Irenaeus of Lyons, discovered importance of Mary for faith in Christ in both “Christotypical and Soteriological reflection”. Their insight expressed through the Eve-Mary parallel derived from Adam-Christ parallel.

1. Ignatius of Antioch, is concerned for the reality of Jesus’  human nature thus he affirms that Christ our Lord is Son of God and Son of Mary thus his Mariology is framed in a Christological perspective.

2. Justin the Martyr, the first to discover the parallel between Mary and Eve and this lays foundation in understanding Mary’s place and role in the life of believers. On his focus on person of Christ he attaches a role of cooperation on the part of the Virgin Mary through her “yes” and he added the Soteriological dimension of the incarnation and Mary’s role within it as Virgin-mother. Thus Justin saw Mary in the plan of God as the virgin who gave birth to the messiah.

3. Irenaeus of Lyons, He advanced reflections on the Eve-Mary parallel and introduced the ecclesial-typical thoughts. Both Christ and Mary untie the knot that Adam and Eve had made. Mary, cooperating with Christ as the cause of human salvation by her obedience plays a unique role. Thus ‘Eve’ symbol of lack of faith and disobedience she is the cause of death while ‘Mary’ symbol of faith, obedience and life she is the cause of our salvation. Mary is now the Spiritual mother and advocate of the new creation and an image of the Church.

Summary & Reflection -22nd February

MARY IN THE GOSPE OF JOHN; AT THE FOOT OF THE CROSS

Bro. Leonard Muli, Sdb

John’s gospel explains the compassion and intimate sharing of the suffering Jesus, the eternal Word who for our salvation became a curse. His gospel presents the spiritual universal motherhood of Mary. He extends his great love to all brethrens bringing the divine plan of salvation to its conclusion as he institutes the spiritual maternity of Mary towards all Disciples of Christ. Mary and John represent all Jesus’ brothers and sister in the community of believers, Mary being their mother in the economy of salvation which is portrayed by the redemptive love of her Son. In this scenario the Church is brought forth from the Cross. The two disciples are symbols of the call to perfect discipleship. Mary is an image represents the church while John is a representative of every believer.

MARY IN THE APOCALYPSE AND IN THE EARLY CHURCH

In the Apocalypse Mary is represented as the new Ark of the Covenant, the Word, a sign of the presence of God in the midst of his people. The allegorical symbolic visions representing conflict between the kingdom of God and the Satan, the personages are the woman, her Son and the dragon. The son of the woman is the Messiah. Dragon is the Satan the enemy of God’s people who shall be defeated. The term woman refers to Mary and the Church. The New Testament through the Patristic times reflected on the mystery of redemption discovering Mary as close to centre piece of the new creation, the second Eve; honoring her with the title Mother of God as she played an important and special role in the redemption of humanity.

The Church Fathers were the great initiators of Marian thought and the greatest importance of Mary for faith in Christ. Ignatius of Antioch wrote to the churches of Asia Minor mentioning and reminding them the reality of Jesus’ human nature. His Mariology is framed in Christological perspective, testifying both the divinity and the humanity of Jesus and Mary as the key witness to the true doctrine. Christ is both Son of God and Son of Mary; the motherhood of Mary and Mary’s virginal maternity is a hidden mystery. With this we are illumined on how Mary was recognized as the mother of Jesus. The true body of Christ was born of the Virgin Mary, who suffered and died for our salvation.

Justine Martyr was the first to discover the parallel between Mary and Eve. He laid a foundation in understanding of Mary’s place and role in the life of the believers. He outshined the Marian teaching of Ignatius by putting in the stereological dimension of the incarnation and Mary’s role within it as virgin mother. He demonstrates his Christian beliefs about Christ and the virginal conception seeing Mary in the plan of God as the virgin who gave birth to the Messiah.

Irenaeus linked the East and the West with his advanced reflections higher than that of Justin on the Eve and Mary parallel. He introduced the ecclesial typical thoughts while developing the Eve and Mary parallel thought. The image of body and spiritual motherhood are brought together in her theological paradigm of recapitulation within the economy of salvation. Mary becomes counterpart to Eve as the mother of the living. Christ and Mary restored the relationship that Adam and Eve had destroyed. Mary cooperates with Jesus for human salvation and she becomes antitype of Eve who brought death. She initiates moral and spiritual order; her maternal womb becomes the permanent source of the generation of the children of God, the new Eve, an Advocate and an image of the Church. The writers of this time carefully concealed the mysteries and person of Mary from the non-believers.

Summary of the Week and a Reflection (17th February)

MARY THE "MOTHER OF JESUS" IN THE GOSPEL OF JOHN

David Nduati

We have already seen that in the gospel of Luke, Mary is presented as a disciple, meaning: at the Annunciation is woman of faith; at presentation she is woman of silence (meditation); at visitation, one who serves; in magnificat, she is seen as woman of prayer and at the foot cross she is woman of sorrow.

In the Gospel of John right from the prologue, we can trace the origin of Jesus. John describes the nature and the mission of the Word. According to Ignatius de la Potterie, John knows perfectly well that, the father of Jesus is God himself, that God is his very own father.

Even if John does not cite Mary’s name explicitly, there is no doubt that in speaking of the conception and birth, he implicitly alludes to the mother of the Word. Verse 12, of the prologue, we can easily grasp how John, implicitly extended the divide maternity of Mary to all those who believe in the only begotten son of the Father.

At the marriage feast at Cana the figure of Mary occupies front stage. She appears as the one who intervenes with her son to initiate the revelation of his messianic identity. Mary is called mother of Jesus, this draws attention to the role played by Mary in relation to Jesus: she is the mother of him who is the son of God. On the other hand this title reveals the role played by Mary in the salvation history. Her intervention with Jesus to resolve problem of shortage of wine, presents her as someone who asks the help of her divine son, through whom the entire world was created. She asks help not for herself but for human kind in need of an intervention from on high. She is the one who present our needs to God. Mary also appears here as the lady of the house, centre of that community, symbolizing Israel; one who acted as the catalyst of the faith of the disciples.

Although Jesus was hesitant to his mother’s request, Mary new quite well the he would act. That is the reason why he immediately said to the servants, “do whatever he tells you.” From Jesus’ reply it seems that the divine plan had no originally intended Jesus to intervene, but her mothers’ request persuaded her to act. Hence we can rightly say that the most holy virgin is so powerful that God will always attend to all petitions which come to Him through her. For such a reason our lady has been given the title omnipotence at prayer.

There is a rich symbolism behind episode of Cana. The water that was turned into wine by Jesus symbolizes law, while the new wine is the gospel proclaimed by Jesus. For Jews the water was for ritual purification. Jesus changed it into wine of the New Law, the law of charity, which purifies and transforms the believers. The filling of the water-jars to the brim, too has a deeper meaning. It indicates the super-abundance of blessings brought by the redemption and, at the same time, signals the aspect of obedience to Jesus. The wedding feast symbolizes the messianic wedding between God and mankind.

Summary of the Week and a Reflection (17th February)

MARY IN JOHN’S GOSPEL

Franklin Muchangi

This gospel is chronologically the last. The Church had much experience; she had had time to deepen the words and the life of Jesus. It is the gospel of ‘signs’. His aim is expressed in 20:31 – ‘These signs are recorded so that you may believe that Jesus is the Christ, the Son of God and that believing this you may have life through this name’. In John, thus, Mary will be an elder in the faith for the disciples. In the two cases where Mary is present in this gospel, the word, ‘believe’ is emphasized.

THE VIRGINAL CONCEPTION

Right from the beginning John testifies the divine origin of Jesus. In Jn 1: 12-13, the evangelist inserts in this context a brief allusion to the virginal conception of Jesus. This is the first passage in this gospel to make reference to Mary, particularly to the mystery of the Incarnation of the Word in her most pure womb. Nevertheless, it is worth noting that this text has textual variations and opinions of its interpretation remains divided among the scholars. But, the above mentioned interpretation enjoys the support of a good part of the patristic and theological Tradition. Many theologians have taken seriously the possibility of finding an affirmation of the virginal conception of Christ in this passage. No matter the position that one holds, one cannot deny the fact that John’s gospel insists on the uniqueness of Jesus. All his gospel stresses the fact that Jesus is the one sent by the Father and is returning to the Father.

MARY AT CANA

            The figure of Mary occupies the front stage. The initiative of Mary obtains the miracle, the miracle which manifests the glory of Jesus and that in turn produces faith in the disciples. John never calls Mary by her name, but rather by a gracious title of honor, ‘mother of Jesus’. This certainly is a sign of respect.

            This first sign is loaded with words full of symbolism. The water turned by Jesus into wine symbolizes the Law, while the new wine is the gospel proclaimed by Christ. The water served for the purification of the Jews. There is a shift from the Old Law to the New Law, the law of love. The filling of the jars ‘to the brim’, indicates the superabundance of blessings brought by the redemption. The wedding feast as context of the miracle symbolizes the messianic nuptials between God and mankind. Jesus is the divine Groom wedded to his disciples. Mary role is that of mediation. But she is also both Bride and Mother. She is the bride of the word incarnate, Mother of the Church. Jesus’ addressing his mother as ‘woman’ is not to be taken as an expression of disrespect. It is rich in meaning. To understand its meaning, one has to see the connection between Mary, the ‘Woman of Cana’, with the ‘Woman of Genesis’, the ‘Woman of Galatians’, the ‘Woman of Calvary’ and the ‘Woman of Revelation’. There is a symbolic import in the title ‘Woman’.

            We can rightly say that Mary helps us realize who Jesus is, to have faith in him and to center ourselves on her son. We are invited to do ‘all that he tells us’. Mary is the one who believed and we are invited to believe.  

Summary of the Week and a Reflection (9th February)

 Mary’s visit to Elizabeth

Muigai Peter Kariuki.

Mary was engaged in a service of charity to her cousin Elizabeth for three months. She gave her physical and moral support. Mary’s presence brought singular gifts of grace. To begin with, it gave to Elizabeth and her son the presence of the messiah, awaited for centuries and the joy associated with his coming. Secondly, it is linked to the outpouring of the Holy Spirit. It is a proto-Pentecost investing Elizabeth and John the Baptist in her womb, then Zachariah and later on Simon and Anna in the temple. These happenings were a clear sign to the Jews that the time of the messiah had come which, according to the prophets would see an abundant outpouring of God’s spirit. This is a part of divine design to employ a woman as a mediatrix of the gifts of grace promised from ancient time. Eve by way of forbidden fruit procured the spiritual death of Adam and his descendants. God desired to re-establish supernatural life to mankind through the blessed fruit of the womb of Mary.

The journey made by Mary to Ain Karem has a parallel with the Old Testament episode involving the transportation of the Ark of the Covenant from Gabaa to Jerusalem. The comparison permits a strict analogy between Mary and the sacred ark.  The ark was the visible sign of the invisible but certain presence of God in the midst of his people; a presence assuring Israel of God’s divine protection and blessing. Mary is the new sacred ark because she carries in herself the sensibly corporal presence of the invisible God whose birth will bring definitive salvation and redemption to all mankind. She is the ark of the new and eternal covenant, established by God with man in the blood of his son. In realization of the divine plan of salvation, Mary collaborates completely and unreservedly with her whole self, soul and body.   

Through the light of the Holy Spirit, Elizabeth recognized Mary as the mother of the lord i.e. God. Enlightened by the same spirit, she is the first to recognize the divinity of the son of Mary and to proclaim Mary’s divine maternity.   

Summary of the Week and a Reflection (9th February)

The Magnificat (Lk 1: 46-55)             

by Macarius Mpundu

The magnificat comes in gospel account of Luke after the discourse of Elizabeth and prior to this summary is indeed that explanation by Peter Kariuki about the Annunciation and the visitation. Therefore, I am going to take up from whence Peter left.

 It is worth noting that according to Luke, Mary is best known for the title of ‘Mother of Jesus.’ Mary is explicitly distinguished from the other believing women thus, actually this exegesis allude to the prominence of the figure of Mary in the writings of St Luke. With these assertions therefore, I delve into explanation of the Magnificat (Lk 1: 46-55) as a canticle of exultation of God by Mary.

“For the moment your greeting reached my ears, the child in my womb leapt for joy. Yes, blessed is she who believed that the promise made her by the Lord would be fulfilled,” Lk 1:44-45. And Mary said: “My soul proclaims the greatness of the Lord and my spirit exults in God my savior...”

About the canticle, Pope Benedict XVI in the encyclical Deus Caritas Est says that the magnificat is a portrait as it were of the soul of Mary.” The canticle reveals the spiritual disposition characteristics of the poor of YHWH; the anawim and the pious of Israel. It is a song of Joy and praise over the acts of God in the salvation history which now in fullness of time find their definitive realisation. The praises witness to God being as a merciful, powerful, holy and faithful, and the solidarity with his people in the realisation of the promises made to Abraham.

In the canticle the Virgin Mary glorifies the Lord for the works of mercy and power accomplished in her, the poor and the lowly for the people of Israel. The three parts are a composition of the canticle per excellence in the New Testament.

The sentiments of praise and thanks, are actually themes drawn from the Old Testament. The magnificat themes involve a mosaic biblical texts, the canticle of Hannah, the mother of Samuel (1 Sam 2: 1ff) and from the Psalms.

Mary proclaims the greatness of God, who reveals himself as all powerful through the mystery of her virginal conception, vs 38 ... for nothing is impossible to God.” With joy in her heart Mary calls God her Savior, she forms part of the anawim of YHWH by testifying that the Lord has looked upon her poverty- tapeinosis.

Conclusively, the final verses (54-55) are oriented towards the history of Israel as a whole and points out that YHWH is faithful to the covenant, he has finally fulfilled the promise of salvation by sending the Savior according to the promise he made to our ancestors; of his mercy to Abraham and to his descendants for ever.

Summary & Reflection - 2nd February

Mary in the New Testament

Leonard Muli

Mary in the New Testament, we find references made to Mary as the mother of Jesus Christ the Son of God. The letter of St. Paul to the Galatia, the first letter to be written, dated 54 or 55, to the Christians community in Galatia made reference to the Jewish woman giving birth to a Messiah. Mark did not mention the name of Mary, but what is important is that: it is through Mary that the Son of God entered human history. She is the Mother of the Messiah who is Christ the Son of God. Ephesus was also seen as a great Marian centre. It is said that Mary would lived out her life with the Beloved Disciples in Ephesus. In fact, it was in Ephesus around 431 A.D., that the Church officially adopted the title Theotokos for Mary the Mother of Jesus. In Galatia, the letter of St Paul is all about the law and the Christians freedom in regard to its observance these laws.

In the Gospel of Mark, the oldest of the synoptic Gospel also made references to Mary. Mark speaks clearly and explicitly about Mary. In Mark 3:20; 3:31-35, Jesus relatives wanted to fetch him home, but he denied their role is a silent bystanders. In Mathew, and Luke the same situation is presented differently, their presentation is to make less the awkwardness for Christian readers. In Luke, we are presented with a scene where a woman praised Jesus’ mother, but his respond was those who hear the word of God and keep it are indeed blessed. The point is that, Jesus wanted to stress those who make up the eschatological family of God, though the natural family of Jesus as some scholars says is not excluded.

In Mark 6-1-6a, we see rejection of Jesus from different facets. Contextually speaking, the crowds no longer respond to Jesus favorably. The tile used for Jesus is prophet. Joseph is not mentioned as a father of Jesus; probably dead at this time, but his heavenly father is mentioned in this Gospels. Jesus’ only earthly parent is Mary. In Marks Gospel, Mary is presented as devout Mother who cares for the welfare of her family, his reputation, and course for her Son’s life. The faith content in Mark is that Jesus is truly the son of God (crucified Lord). Those who believe, belong to the family of Christ. The criterions for the membership into God’s family are doing the will of God, not by blood relations.

The Gospel of Mathew, Luke and Acts

It is said that Mathew account of the genealogy is not complete. The genealogy served a solid ground to shown that Jesus is placed within Judaism itself, and which also legitimize him. The evangelist also indented to highlight that the redemption was foreseen from beginning to the birth of Jesus to bring to completion the promise first made to Abraham and then to David. The evangelist listed 14 ancestors of Jesus from Abraham to David in three groups.

In the genealogy, four times the name of a woman is mentioned. The women mentioned all had a strange relationship. Most times, the word begins whose mother, but with Mary it changed. To get the fourteen generation, you have to add Mary, otherwise it is thirteen. I can therefore conclude that, the New Testament spoke precisely and definitely about Mary as the Mother of the Son of God.

Summary and a Reflection: 2nd February

   MARY IN THE GOSPEL OF MATTHEW AND LUKE-ACTS

Godfrey Malietso

Mary in the New Testament

We discussed the overview of the portrait of Mary in the New Testament chronologically. In Galatians, Mary is portrait as a Jewish woman giving birth to the Messiah under the law of Judaism. In Mark, Jesus is said to be the son of Mary. In Matthew, Mary is seen as virgin and Mother. In Luke- Acts Mary is portrait as Virgin, Mother and woman of faith. In the John, Mary is seen as someone who asks the help of her Divine Son, she asks help not for herself but for mankind in need of an intervention from above. Also she is portrait as woman at the foot of the cross. In Revelation Mary, is portrait as the Ark of the Covenant.

Gospel of Matthew

Joseph Dream and the Virginal Birth of Jesus

Mary’s virginal conception by work of the Holy Spirit is discussed. Matthew states that Mary was betrothed to Joseph, he qualifies this statement by adding that before they came together she was found to be with child by the Holy Spirit, in this way he removes slightest of doubt concerning the divine and supernatural origin of Jesus.

Joseph made aware of the pregnancy of Mary but did not yet informed of the miraculous conception found himself with an agonizing choice. For according to the Law of Moses an adulterous woman had to be rejected and stoned. But Joseph being a just man and not wishing to expose Mary to disgrace decided to separate from her and await enlightenment from on high, an explicit directive of God. This is what came during his dream with apparition of the Angel. Thus was indicated the mission of Joseph to take Mary and to adopt Jesus, so making Him son of David. The Angel enlightened Joseph that Mary has conceived by the power of the Holy Spirit thus removing any cause for anxiety and filling Joseph with peace and joy. Here again Mary’s virginal conception and Divine origin of Jesus is underlined.

The Adoration of the Magi

The profound meaning of the adoration of the Magi is the call of all people to the salvation brought by Christ. This perspective of salvation is different from that of the Old Testament, where salvation is limited to the Chosen People. The Magi remain mysterious persons. They come from the East, perhaps from Persia, or from Babylonia or Arabia. They represent pagan peoples who under the guidance of the star, arrive in Bethlehem and there meet the King-Messiah. The Magi express their homage to the newly born King with a prostration and the presentation of precious gifts, gold, incense and myrrh, symbols of royalty, divinity, and redemptive suffering. The Magi “found the child with Mary his mother.” This encounter is very significant. The inseparability of the Mother from the Son in the universal saving mission is being pointed to.

The flight to Egypt

Continues to remind us that Matthew has both Moses and the Exodus Event in mind as he recounts the story of Jesus.

Matthew’s image of Mary is that of the Mother of the Messiah who is also a virgin espoused to Joseph of the house of David. She is virgin in Chapter 1 and Mother in Chapter 2.

Luke- Acts and its portrait of Mary

Starts “...in the sixth month…”, which refers to the conception of John the Baptist. The Angel greeted Mary, “Hail full of grace, the Lord is with thee.” The word chaire may signify rejoice. If taken in that sense, then the Angel would be inviting Mary to rejoice at the arrival of the long-expected Messiah. The term may also be the equivalent of the Hebrew greeting, shalom, or peace. The Angel addressed Mary, calling her kecharitoméne, translated as full of grace, or as fore-loved, privileged, and gratified. To this greeting the Angel added: “the Lord is with thee.” In the Old Testament, this expression is directed to personages who had been chosen to undertake a great mission, absolutely unique, on behalf of the people of God. The Angel, therefore, informs Mary that she has been called to a special mission for the salvation of Israel, as in the past Moses, Jeremiah, etc., were called. But Mary has been called to a higher one, because she alone has been addressed by God Himself with the name enriched by grace; only she became the Mother of the Messiah and the Mother of God. When Mary asked the Angel that how can it happen for her to conceive and yet she does not know man, has been interpreted by church fathers that this was difficult of faith not doubt of faith i.e she did not understand. Mary gave her full and free consent to the divine project, saying, “Behold, I am the handmaid of the Lord, be it done to me according to thy Word”. With that “fiat,” given by Mary, shows the obedience to faith she had and readiness to do the Will of God.

Summary & Reflection (26th January)

The Virgin Mary in the New Testament

Fred Njuguna

The Nativity of Mary

Having looked at how Mary is viewed with the eye of the Old Testament, we have to analyze also how she is viewed in the New Testament. From what is written, we hardy know historically, as a person, who Mary of Nazareth really is. Mindful though, we need to be attentive since witness in the New Testament is quite diverse. We can chronologically trace the knowledge of Mary in the New Testament writings according to the time the books were written. Starting from the letter of Saint Paul to the Galatians till the book of Revelation we can deduce information concerning who Mary the mother of Jesus was.

Saint Paul’s letter to the Galatians was written around 54/55 AD. The letter was written while Paul was at Ephesus a place where Mary was said to have lived out her life. It was the same place where she gained the title Theotokos. The main theme of the letter is to teach Christian freedom in regard to observance of the prescription of the Mosaic Law. Paul firmly proclaims Christian freedom, by explaining the redemptive value of Christ’s passion, accessible to Christians through faith and baptism. In the letter, Paul, without mentioning the name of Mary, explicitly refers to a Jewish woman giving birth to the Messiah under the Law of Judaism. In the text, Paul excludes all “spiritualizing” tendencies by putting it clearly to mean that the birth from a woman guarantees the true humanity and historicity of the crucified and risen Lord Jesus. Nonetheless, Paul never met the family of Jesus. He experienced Jesus on the way to Damascus and did not have any contact with Mary. He is hardly concerned with the reflection of Mary in the letter since his focus was preaching Jesus Christ the Crucified and risen.

The gospel of Mark was written around 65AD. It is the first gospel to mention Mary. It talks of Jesus’ relatives, and his mother seeking to fetch him back home. They seek to rescue him to safeguard the family’s reputation. Jesus however offsets family ties, and spiritualizes the whole situation by placing emphasis on doing the will of God. Jesus does not exclude his natural family, the passage in Mark has been studied and scholars came up with the ideas of showing clearly who really makes up the eschatological family of God. Jesus is considered to as the ‘son of Mary’ and that he had blood brothers and sisters. Mark present Mary as a devout mother concerned about the welfare of her family, reputation and above all, her son Jesus.

The gospel of Mathew in a special emphasis uses genealogy to legitimize Jesus and place him within Judaism aiming at showing how redemption was foreseen from the beginning and Jesus’ birth bringing completion Abraham’s and David’s promise. The names of five women, including Mary are highlighted. Among the many interpretations given as to why they are mentioned, the one that seem most appropriate is that all women, including Mary are considered to be in an unusual marital relationship; there is something irregular in their union with their partners. By finally including Mary in the ancestry, a woman instead of a man, Mathew clearly sets in the mystery of the virginal maternity of Mary, and implicitly the mystery of the very divinity of Jesus. Mathew refers to the divine origin of Jesus in the conception narrative. The begetting of the Jesus was not ascribed to Joseph precisely because the truth that Jesus was conceived virginally by Mary through the work of the Holy Spirit. This was held as patrimony of faith in the apostolic community. The mission of Joseph was to take Mary and adopt Jesus; this was to make him the son of David. The angel’s revelation manifests the true identity of Jesus in the gospel of Mathew.

Summary & Reflection - 26th January

Mary in the New Testament

New Testament Origins

Mary in the New Testament, we find references made to Mary as the mother of Jesus Christ the Son of God. The letter of St. Paul to the Galatia, the first letter to be written, dated 54 or 55, to the Christians community in Galatia made reference to the Jewish woman giving birth to a Messiah. Mark did not mention the name of Mary, but what is important is that: it is through Mary that the Son of God entered human history. She is the Mother of the Messiah who is Christ the Son of God. Ephesus was also seen as a great Marian centre. It is said that Mary would lived out her life with the Beloved Disciples in Ephesus. In fact, it was in Ephesus around 431 A.D., that the Church officially adopted the title Theotokos for Mary the Mother of Jesus. In Galatia, the letter of St Paul is all about the law and the Christians freedom in regard to its observance these laws.

In the Gospel of Mark, the oldest of the synoptic Gospel also made references to Mary. Mark speaks clearly and explicitly about Mary. In Mark 3:20; 3:31-35, Jesus relatives wanted to fetch him home, but he denied their role is a silent bystanders. In Mathew, and Luke the same situation is presented differently, their presentation is to make less the awkwardness for Christian readers. In Luke, we are presented with a scene where a woman praised Jesus’ mother, but his respond was those who hear the word of God and keep it are indeed blessed. The point is that, Jesus wanted to stress those who make up the eschatological family of God, though the natural family of Jesus as some scholars says is not excluded.

In Mark 6-1-6a, we see rejection of Jesus from different facets. Contextually speaking, the crowds no longer respond to Jesus favorably. The tile used for Jesus is prophet. Joseph is not mentioned as a father of Jesus; probably dead at this time, but his heavenly father is mentioned in this Gospels. Jesus’ only earthly parent is Mary. In Marks Gospel, Mary is presented as devout Mother who cares for the welfare of her family, his reputation, and course for her Son’s life. The faith content in Mark is that Jesus is truly the son of God (crucified Lord). Those who believe, belong to the family of Christ. The criterions for the membership into God’s family are doing the will of God, not by blood relations.

The Gospel of Mathew, Luke and Arts

It is said that Mathew account of the genealogy is not complete. The genealogy served a solid ground to shown that Jesus is placed within Judaism itself, and which also legitimize him. The evangelist also indented to highlight that the redemption was foreseen from beginning to the birth of Jesus to bring to completion the promise first made to Abraham and then to David. The evangelist listed 14 ancestors of Jesus from Abraham to David in three groups.

In the genealogy, four times the name of a woman is mentioned. The women mentioned all had a strange relationship. Most times, the word begins whose mother, but with Mary it changed. To get the fourteen generation, you have to add Mary, otherwise it is thirteen. I can therefore conclude that, the New Testament spoke precisely and definitely about Mary as the Mother of the Son of God.

Summary and Reflection

A "nameless" post!

Because of Mary’s participation in the Mysteries of Christ, the church has honoured her and she has been so instrumental in the life of the church by providing protection for her children on earth. Through this veneration of our Lady as mother of God, her son Christ is known and loved. The church on the other hand encourages all her believer to observe the devotions to our Lady, especially the ones recommended by the teaching authority of the church in the course of the centuries. Yet the church admonish preachers of the word and theologians to refrain from all false exaggerations; and they should use the Holy Scripture, the Fathers and the churches liturgy as sources or guides in talking about the devotion to our Lady. This document went on to stress that true devotion comes from true faith by which we are led to realize our Lady as a Model and the mother of God.

In talking about Mary as true sign of hope and comfort for the pilgrim people of God, this document states that; from heaven, Our Lady still remain in union with the pilgrim church. It is the church’s consolation to know that even among the separated brethrens, there are those who are still devoted to our Lady as mother of God. As she has been exalted into heaven, the Holy Church believes that she will continue to intercede for her children and do them favour as she did during her earthly time. Thus the Holy church believes that with her prayer, salvation will be granted to all mankind. 

Summary & Reflection

OUR LADY IN THE TEACHINGS OF VATICAN II

Akortsaha Nathaniel Oryiman, SDB

The teachings of Vatican II on Mary are contained in chapter VIII of the document on the Church Lumen Gentium, 1964. In fact, it is said that a lot of discussions preceded the right portion and for Mary, and the fathers unanimously settled for the title OUR LADY and it is considered one of the most authentic and authoritative teachings regarding the Blessed Virgin.

Be that as it may, this chapter highlights four essential elements ranging from the Introduction whereby, the position of Mary in the mystery of salvation is emphasised. In this scene, Mary performs a very distinct and exclusive role in the plan of Salvation. Similarly, though Mary is unique and distinct as the mother of God and of the redeemer, she belongs to the human race – the race of Adam which needs to be saved. In this regard, “she is clearly, the mother of the members of Christ due to the fact that in her charity she contributed in bringing about the birth of believers in the church.”

In the second section, the emphasis is on the function of Mary in the Plan of Salvation. In this scenario, a reflection on the Old Testament traditions points towards the figure of a woman who is revealed as the mother of the redeemer whereby she assumed this role by virtue of her assent – this serves as a preparatory process in the Salvation history. In fact, her role commenced from the moment of her conception and made manifest in Christ’s virginal conception, Hidden life as well as Public ministry up to his death. For this reason, her Son declared her blessed by bringing in the image of those who are faithful in keeping God’s word as she did.

Furthermore, Our Lady is presented as performing an ongoing role in the life of the Church. In this part, the unique redemptive role of Christ as the mediator between God and man is exclusively emphasised. Here the maternal function of Mary in cooperating with God for salvation of man is emphatically pointed out, yet her maternal role does not in any way, diminish the tie and union between Christ and his faithful rather fosters this immediate union. The motherhood of Mary continues in the order of grace to bring us the gifts of eternal salvation through her intercessions. The church in awareness invokes the Blessed Virgin Mary as the Advocate, Benefactress and mediatrix of grace. The church’s alignment with the Blessed Virgin flows from the gift and role of her divine motherhood by which she is united with her Son. The church by contemplating the hidden sanctity, imitating her charity and faithfully carrying out God’s will, by receiving God’s word in this way becomes herself a Mother. By preaching and baptism the Church brings fort Sons who are conceived of the Holy Spirit and born by God, to a new and immortal life.

In summary, the teachings of Vatican II on the figure of Mary are codified in the following characteristics; she is mother of members of Christ’s body by the fact that in her charitable character which made her endowed with the fullness of grace, brought about the birth of believers; she consent to freely to the motherhood where she conceived by the power of the Holy Spirit as Mother of God; there is a unique mediation of Christ as well as the maternal function of Mary in the plan of salvation; she is associated with Christ in the work of redemption.

REFLECTION: Mary occupies a prime place in the Church’s faith. Prior to the teachings of Vatican II on Mary, series of dogmas had already been made that put into consideration the fundamental function she plays in the mystery of salvation. As the new Eve who brought life in her cooperation with the Divine will, Mary is Immaculate from conception; she is the Mother of God, she is the Mediatrix of grace, she is the Help of Christians and so on. Her uniqueness is extended in her union with Son to the Church. The Maternal role of Mary in the mystery of salvation is likewise extended to the church in that, by contemplating and imitating her examples, the motherhood of the church is manifested. Finally, the role of the Blessed Virgin in the mystery of redemption enfolds from Christological and soteriological dimensions of the mystery of redemption wrought by Jesus Christ, who assumed the human body in the womb of Mary by the power of the Holy Spirit. 

THE VIRGIN MARY IN INTELLECTUAL AND SPIRITUAL FORMATION

THE VIRGIN MARY IN INTELLECTUAL AND SPIRITUAL FORMATION

(Letter of the Congregation for Catholic Education)

Summary of Part II by Brother Eric Akinboboye

Mariology is alive and active in relevant questions in doctrinal and pastoral matters. It is however necessary that the study of Mariology attend to rigorous research that is conducted in line with scientific criteria. As a theological discipline, Mariology relies on Sacred Scripture, and Sacred Tradition as its foundation. The study of the Sacred Scripture must be the soul of Mariology and the Sacred Tradition is essential to research in Mariology because the study of Tradition shows how particularly fruitful in quality and quantity is the Marian patrimony of the various liturgies and of the Fathers of the church. The Magisterium too has the responsibility of guiding the truth of any research into the study of Mariology. Due to the importance of the Virgin in the history of salvation and in the life of the people of God, it will be unthinkable for the teaching of Mariology to be obscured today. It is therefore necessary that it should be given its just place in the seminaries and theological faculties. The study of Mariology will consist of a systematic treatment  that will be: a) organic, meaning, inserted adequately in the program of studies of theological curriculum; b) complete – the person of the Virgin should be considered in the whole history of salvation: her relation to God, Christ, the Holy Spirit, the Church, the Sacraments and man; c) suited to the various types of institution and the level of students (seminarians), teachers of Mariology, catechists and animators of Marian piety. With this, teaching of Mariology will be devoid of one-sided presentations of the figure and mission of Mary and sound teaching will be a stimulus for a deep research into the sources of Revelation and the documents.

Every centre of theological study therefore must make plan in its Ratio studiorum for the teaching of Mariology. The teachers of Mariology should be properly prepared and qualified. The study of Mariology has a precious contribution to make to pastoral life: Devotion to the Blessed Virgin, subordinated to worship of divine Savior, has great pastoral effectiveness and constitutes a force for renewing Christian living. Mariology also contributes to the work of evangelization. Mariological research, teaching and pastoral service promote the authentic Marian piety which should characterize the life of every Christian, especially seminarians. In underlining the value of Marian piety in the formation of seminarians as recommended by Vatican II, the Congregation for Catholic Education requests seminarians to have a fervent love for the Virgin Mary. It also noted that there is nothing better than true devotion to Mary to introduce one to the joy of believing. The congregation also demands of seminarians that they must: a) acquire a complete and exact knowledge of the doctrine of the Church about the Virgin Mary so that they can distinguish between true and false devotions, authentic doctrines from deformations; b) nourish an authentic love for the Mother of the Savior and Mother of Mankind which is expressed in genuine forms of devotion and is led to the imitation of her virtues; c) develop the capacity to communicate such love to the Christian people through speeches, writing and example so that Marian piety may be promoted and cultivated. The advantages of adequate Mariological formation then include: 1) On the intellectual level – the truth about God, Man, Christ and the Church are understood the more in understanding the truth about Mary; 2) On the spiritual level – such information will help a Christian to welcome the Mother of Jesus and bring her into everything that makes up his inner life; 3) On the pastoral level – the Mother of the Lord will be strongly felt as a presence of grace among the Christian people. It must be kept in mind therefore that the study of Mariology holds as its ultimate aim the acquisition of a sound Marian Spirituality, an essential aspect of Christian spirituality. 

The Virgin Mary in the Intellectual and Spiritual Formation

"The Virgin Mary in the Intellectual and Spiritual Formation": Letter from the Congregation for Catholic Education (Rome, March 25, 1988)

Summary of the First Part

The Virgin Mary in our Formation

By Brother Daniel Asu Agbor

Introduction

The Second Extraordinary Assembly of the Synod of Bishops of 1985 exactly 20 years after  Vatican II was aimed at drawing the attention of Catholics to the four major constitutions of the council, namely: Lumen Gentium, Gaudium et Spes, Sacrosanctum Concilium and Dei Verbum. Blessed Pope John Paul II stated vividly that the Marian Year is always an opportunity to circulate the devotion to Our Lady, to read and to reflect on the mysteries of her life in relation to her Son and the church. To accomplish the wish of the Holy Father, the Congregation for Catholic Education sent this letter to theological departments of schools of higher learning, seminaries and religious schools obliging the faithful to keep promoting the devotion, knowledge of our Lady and her piety even after the Marian Year.

The Virgin Mary: An Essential Datum of the Faith and Life of the Church

History has gone several miles to show how the church’s teachings and understanding of God attests to her faith and submissiveness to the Virgin Mary and to her maternal role in the history of our salvation. The Doctrinal Controversies of Constantinople (381), Ephesus (431), and of Chalcedon (451) on the both Christological and Mariological aspects are of help to bringing us to this dogmatic fact, love for our Lady. Furthermore, the dogmatic Bull of Pius IX, Ineffabilis Deus of December 8, 1854, Apostolic Constitution Munificentissimus Deus of Pius XII (November 1, 1950) and the dogmatic Constitution Lumen Gentium (November 21, 1964) chapter VIII, series of Encyclicals and Exhortations all aims at reawakening the Mariological consciousness in the church today. This sacred synod, while expounding the tradition, Scriptures and the doctrine of the Church in which the divine redeemer brings about our salvation, brings to light the role of Mary in the mystery of the Incarnate Word and the Mystical Body, and the duties of the redeemed towards the Mother of God, who is the mother of Christ and mother of the brothers and sisters of her son. The mother of the Lord must not be treated passively rather she must form an integral part of our faith because of her undying and loving affiliation with the Church. Mary’s faith prepared her into a fertile soil for evangelization, receiving the gospel message she took it to Elizabeth and to the Church because God through the Holy Spirit she was immune from original sin. Her faith and love for her son whom she brought up in love, service, journeying with him to the foot of the cross till death. Mary today invites us to love and do the will of her son. Mary, who was in the glory of God, was rewarded at the end of her life with her material body taken up to heaven at the end of her life. Taking a cursory look at the sphere of dogmatic theology, we can say with certainty that Mariology has helped the Church resolving the doubts where surrounding the virginal and immaculate conception of our Lady and bringing us to a close range of mutual dialogue with our Catholic brethrens of the Orthodox tradition. Mary is a mother and a sister who is ever present, journeying with the pilgrim church in faith and in spirit seeking for our salvation. Consoling and inspiring the church to keep faith until the end of time.