Skip to comments.Mary's Relationship with the Trinity
Posted on 06/16/2003 8:41:08 PM PDT by Salvation
|MARYS RELATIONSHIP WITH THE TRINITY|
|Pope John Paul II
Our Lady, who was granted the dignity of being the Mother of God, is also the favoured daughter of the Father and the temple of the Holy Spirit
Mary "is endowed with the high office and dignity of the Mother of the Son of God, and therefore she is also the beloved daughter of the Father and the temple of the Holy Spirit" (Lumen gentium, n. 53). With this quote from the Second Vatican Council, the Holy Father expressed in concise form the Trinitarian dimension of Marian doctrine, which was the subject of his catechesis at the General Audience of Wednesday, 10 January. Here is a translation of his address, which was the 11th in the series on the Blessed Virgin and was given in Italian.
1. The eighth chapter of the Constitution Lumen gentium shows in the mystery of Christ the absolutely necessary reference to Marian doctrine. In this regard, the first words of the Introduction are significant: "Wishing in his supreme goodness and wisdom to effect the redemption of the world, 'when the fullness of time came, God sent his Son, born of a woman ... that we might receive the adoption of sons' (Gal 4:4-5)" (Lumen gentium, n. 52). This son is the Messiah awaited by the people of the Old Covenant, sent by the Father at a decisive moment of history, the "fullness of time" (Gal 4:4), which coincides with his birth in our world from a woman. She who brought the eternal Son of God to humanity can never be separated from him who is found at the centre of the divine plan carried out in history.
The primacy of Christ is shown forth in the Church, his Mystical Body: in her "the faithful are joined to Christ the Head and are in communion with all his saints" (cf. Lumen gentium, n. 52). It is Christ who draws all men to himself. Since in her maternal role she is closely united with her Son, Mary helps direct the gaze and heart of believers towards him.
She is the way that leads to Christ: indeed, she who "at the message of the angel received the Word of God in her heart and in her body" (Lumen gentium, n. 53) shows us how to receive into our lives the Son come down from heaven, teaching us to make Jesus the centre and the supreme "law" of our existence.
A unique bond between Mary and the Holy Spirit
2. Mary also helps us discover, at the origin of the whole work of salvation, the sovereign action of the Father who calls men to become sons in the one Son. Recalling the very beautiful expressions of the Letter to the Ephesians: "God, who is rich in mercy, out of the great love with which he loved us, even when we were dead through our trespasses, made us alive together with Christ" (Eph 2:4), the Council gives God the title "most merciful": the Son "born of a woman" is thus seen as the fruit of the Father's mercy and enables us to understand better how this Woman is the "mother of mercy".
In the same context, the Council also calls God "most wise", suggesting a particular attention to the close link between Mary and the divine wisdom, which in its mysterious plan willed the Virgin's motherhood.
3. The Council's text also reminds us of the unique bond uniting Mary with the Holy Spirit, using the words of the Nicene-Constantinopolitan Creed which we recite in the Eucharistic liturgy: "For us men and for our salvation he came down from heaven: by the power of the Holy Spirit he was born of the Virgin Mary, and became man".
In expressing the unchanging faith of the Church, the Council reminds us that the marvellous incarnation of the Son took place in the Virgin Mary's womb without man's co-operation, by the power of the Holy Spirit.
The Introduction to the eighth chapter of Lumen gentium thus shows in a Trinitarian perspective an essential dimension of Marian doctrine. Everything in fact comes from the will of the Father, who has sent his Son into the world, revealing him to men and establishing him as the Head of the Church and the centre of history. This is a plan that was fulfilled by the Incarnation, the work of the Holy Spirit, but with the essential co-operation of a woman, the Virgin Mary, who thus became an integral part in the economy of communicating the Trinity to mankind.
4. Mary's threefold relationship with the divine Persons is confirmed in precise words and with a description of the characteristic relationship which links the Mother of the Lord to the Church: "She is endowed with the high office and dignity of the Mother of the Son of God, and therefore she is also the beloved daughter of the Father and the temple of the Holy Spirit" (Lumen gentium, n. 53).
Mary's fundamental dignity is that of being "Mother of the Son", which is expressed in Christian doctrine and devotion with the title "Mother of God".
This is a surprising term, which shows the humility of God's only-begotten Son in his Incarnation and, in connection with it, the most high privilege granted a creature who was called to give him birth in the flesh.
Mother of the Son, Mary is the "beloved daughter of the Father" in a unique way. She has been granted an utterly special likeness between her motherhood and the divine fatherhood.
And again: every Christian is a "temple of the Holy Spirit", according to the Apostle Paul's expression (1 Cor 6:19). But this assertion takes on an extraordinary meaning in Mary: in her the relationship with the Holy Spirit is enriched with a spousal dimension. I recalled this in the Encyclical Redemptoris Mater: "The Holy Spirit had already come down upon her, and she became his faithful spouse at the Annunciation, welcoming the Word of the true God..." (n. 26).
Mary's dignity surpasses that of every creature
5. Mary's privileged relationship with the Trinity therefore confers on her a dignity which far surpasses that of every other creature. The Council recalls this explicitly: because of this "gift of sublime grace" Mary "far surpasses all creatures" (Lumen gentium, n. 53). However, this most high dignity does not hinder Mary's solidarity with each of us. The Constitution Lumen gentium goes on to say: "But, being of the race of Adam, she is at the same time also united to all those who are to be saved" and she has been "redeemed, in a more exalted fashion, by reason of the merits of her Son" (ibid.).
Here we see the authentic meaning of Mary's privileges and of her extraordinary relationship with the Trinity: their purpose is to enable her to co-operate in the salvation of the human race. The immeasurable greatness of the Lord's Mother therefore remains a gift of God's love for all men. By proclaiming her "blessed" (Lk 1:48), generations praise the "great things" (Lk 1:49) the Almighty has done in her for humanity, "in remembrance of his mercy" (Lk 1:54).
Weekly Edition in English
17 January 1996, page 11
L'Osservatore Romano is the newspaper of the Holy See.
The Cathedral Foundation
Provided Courtesy of:
Time to study!!
Matthew 12:46-50 46 While He was still speaking to the crowds, behold, His mother and brothers were standing outside, seeking to speak to Him. 47 Someone said to Him, "Behold, Your mother and Your brothers are standing outside seeking to speak to You." 48 But Jesus answered the one who was telling Him and said, "Who is My mother and who are My brothers?" 49 And stretching out His hand toward His disciples, He said, "Behold My mother and My brothers! 50 "For whoever does the will of My Father who is in heaven, he is My brother and sister and mother."
The angel Gabriel said, "Hail, full of grace, the Lord is with you" (Luke 1:28). The phrase "full of grace" is a translation of the Greek word kecharitomene. This word represents the proper name of the person being addressed by the angel, and it therefore expresses a characteristic quality of Mary.
The grace given to Mary is at once permanent and of a unique kind. Kecharitomene is a perfect passive participle of charitoo, meaning "to fill or endow with grace." Since this term is in the perfect tense, it indicates a perfection of grace that is both intensive and extensive. So, the grace Mary enjoyed was not a result of the angels visit, and was only as "full" or strong or complete as possible at any given time, but it extended over the whole of her life, from conception onward. She was in a state of sanctifying grace from the first moment of her existence to have been called "full of grace."
Mary is NOT equal to God, nor do catholics suggest she should be viewed as such.
In the beginning, God created Adam, Eve, and the angels without sin, but none were equal to God. Most of the angels never sinned, and all souls in heaven are without sin. This does not detract from the glory of God, but manifests it by the work he has done in sanctifying his creation. Sinning does not make one human. On the contrary, it is when man is without sin that he is most fully what God intends him to be.
Having taken four years of greek I find the argument based upon the perfect passive participle unconvincing... 2 + 2 = 13
So, you are blasphemously claiming Mary did not do the will of the Father most perfectly?
And the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women. (Luke 1.28)
And Mary said: Behold the handmaid of the Lord: be it done to me according to thy word. And the angel departed from her. (Luke 1.38)
Your words show your true colors - that of a fellow-traveller with evil, blasphemous, disgraceful Nestorian heretics. Your pride in your erroneous opinions is blinding you to the clear truths of Divine Revelation. Dare to see the greatness of the Mother of our Great God and Savior, the Lord Jesus Christ in her absolute and total fidelity to God, revealed in Holy Scripture, which you so cavilierly defame. You are behaving as one of those blessed Peter the apostle spoke of when he warned "... the unlearned and unstable wrest, as they do also the other scriptures, to their own destruction" (2 Peter 3.16). You Protestants cannot manage to accept even the clear words of Holy Scripture, which you claim so fervently to reverence and accept. Why is this? Why do you deny the clear meaning of God's Word? What posseses you to need to defame the Mother of God?
And Mary rising up in those days, went into the hill country with haste into a city of Juda. And she entered into the house of Zachary and saluted Elizabeth. And it came to pass that when Elizabeth heard the salutation of Mary, the infant leaped in her womb. And Elizabeth was filled with the Holy Ghost. And she cried out with a loud voice and said: Blessed art thou among women and blessed is the fruit of thy womb. And whence is this to me that the mother of my Lord should come to me? For behold as soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy. And blessed art thou that hast believed, because those things shall be accomplished that were spoken to thee by the Lord. And Mary said: My soul doth magnify the Lord. And my spirit hath rejoiced in God my Saviour. Because he hath regarded the humility of his handmaid: for behold from henceforth all generations shall call me blessed. Because he that is mighty hath done great things to me: and holy is his name. (Luke 1.39-49)
I dare say you probably give more reverence to your own mother, who like the mother's of everyone else, is but nothing compared to the Mother of God. Is your mother called "blessed among women" by "all generations"?
From a Protestand point of view---Three things that God is that humans aren't...
1) Omnipresent - Everywhere at once. Can Mary hear and answer prayers from all Catholics, all over the world at once? Of course. A Godlike power!
2) Omniscient - All knowing. Does Mary goof up. Answer prayers incorrectly. You pray for healing, she misunderstands and you get herring? Never!! A Godlike power!
3) Omnipotent - All powerful. Can Mary desire to answer your prayer, but be unable? She lacks the authority to answer and refers you to God for an answer? Never!! A Godlike power.
I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel. (Genesis 3.15)
The Protestant translation having "he shall" and "his heel" does not change the meaning or import of the first phrase.
God certianly wasn't placing enmity between the Devil and Eve, since the reference is also to the seed of the Devil and the seed of the woman, Mary, which is Jesus Christ.
If Mary was under sin, even Original Sin, this first messianic prophecy would be voided, since sin puts us at enmity to God and but in conformance to the Devil.
Lastly, as far as Luke 1:28 and Acts 6:8 goes, I don't follow your argument, since different Greek words are being used.
These are copied off of a Greek New Testament site.
1:28 kai eiselqwn pros authn eipen caire kecaritwmenh o kurios meta sou
6:8 stefanos de plhrhs caritos kai dunamews epoiei terata kai shmeia megala en tw law
Its perectly clear to me that kecharitomene and charitos are two different words (and Strong goes so far as to use pistos here, not charitos), though of the same root, so that Stephen's condition is not comparable to Mary's. Kecharitomene is not used anywhere else in scripture, to the best of my knowledge. The closest useage is another form of the verb in Ephesians 1.6, echaritosen. Perhaps you can explicate your view further, though.
A fairly good explanation of the Catholic position is found here. The readers of this thread may judge it for themselves.