Posted on 12/26/2002 8:14:38 AM PST by NYer
Roots of Marian Devotion Go Back to Old Testament
ROME, DEC. 25, 2002 (Zenit.org).- Scholar Scott Hahn roundly rejects the idea held by some outside the Church that Catholics, by honoring Mary, somehow detract from God.
"The glories we honor in Mary are merely her own reflections of God's glory," says the author of books such as "Rome Sweet Home" and "Hail, Holy Queen." Here, the one-time Presbyterian minister spells out his ideas.
Q: Why do you say that Catholics should love Mary a lot more than they do?
Hahn: Because God does! And he wants us to love her as much as he does.
At the time of the annunciation, the angel Gabriel prophesied that all generations would call Mary blessed. In our generation, we need to fulfill that prophesy. We need to call her blessed. We need to honor her -- again, because God did.
Jesus himself, as a faithful Jew, kept the Fourth Commandment and
honored his mother. Since Christ is our brother, she is our mother too. Indeed, at the end of John's Gospel, Jesus named her as the mother of all of us beloved disciples. So we too have a duty to honor her.
If we look back into the biblical history of ancient Israel, we discover that the Chosen People always paid homage not only to their king, but also to the mother of the king. The "gebirah," the queen mother, loomed large in the affections of Israelites. And the evangelists are very much aware of this.
In Matthew's Gospel especially, we find Jesus portrayed as the royal Son of David and Mary as queen mother. The Wise Men, for example, traveled far to find the Child King with his mother.
We find the mother of the Son of David portrayed in a similar way in the Book of Revelation, Chapter 12. There she is shown to be crowned with 12 stars, for the 12 tribes of Israel. The New Testament writers, you see, were careful to show us Mary's important place in the kingdom, and how we should love and honor her.
In my personal life, I've found the Blessed Mother to be a great intercessor, as she was at the wedding feast in Cana.
Why should we love Mary more? Because of God's grace -- she exemplifies it! Because of God's Word -- she teaches it! And because she is God's masterpiece. The Scriptures provide too many reasons to love her; I couldn't list them in so short a space.
Q: What are the main objections that non-Catholics present against Marian doctrine and devotion?
Hahn: Some non-Catholics believe that, by honoring Mary, we're somehow detracting from God. We're not. The glories we honor in Mary are merely her own reflections of God's glory.
St. Bonaventure put it very well when he said that God created all things not to increase his glory, but to show it forth and to share it. Mary's sinlessness itself was a grace from God.
St. Augustine said: When God rewards us for our labors, he is only crowning his work in us. When God exalted the lowly virgin of Nazareth, he was crowning the greatest of his creations. When we honor Mary, we recognize God's work, and we praise him.
Others object to the Church's dogma of the immaculate conception -- that Mary was without sin from the very first moment of her life. They claim that, if this were true, she would have no need of a redeemer, no need for Jesus. But that's not true. Mary's immaculate conception was itself a fruit of Jesus' redemption.
Even today, we can see that Christ saves some people by deliverance and others by preservation -- some turn away from a life of crime, others are preserved from it by their good upbringing. Mary was preserved by a singular grace. Mary, you see, is dependent upon God for everything. She, by her own admission, is his handmaid.
Some very misguided people try to claim that Catholics make a goddess of the Blessed Virgin. But that is an abominable fiction. As much as we exalt Mary above our own sinful selves, we recognize that she is more like us than she is like God. She is still a creature, though a most wonderful creature. God himself exalted her to show us both the greatness of our human nature and the all-surpassing greatness of divine grace.
Even the early Protestant reformers never called for a wholesale rejection of the Marian dogmas. Luther and Calvin believed, for example, in Mary's perpetual virginity. Luther even believed in the Assumption and the Immaculate Conception, centuries before the Church solemnly defined it. Not until later generations would Christians come to such a far-reaching rejection of Mary's place in salvation history.
Q: How does Mary help us to understand the mystery of Christmas?
Hahn: Well, it's impossible for us to imagine the Christmas story without her. Her consent, her "yes," made that day possible. When God became man, he was born of a woman, born under the law. Christ is at the center of Christmas, but he chose not to be alone at the center. As a baby, he needed a mother to hold him. If we choose to ignore the mother, we can't see the Child.
In the stories leading up to Christmas, we encounter Mary as the model disciple. God found her humility irresistible, and we have to imitate her. God empowered her to love his Son as much as he deserves to be loved. And so we imitate her in that as well. Mary helps us to understand the mystery of Christmas because she received the greatest Christmas present ever, and she gave it to the world, just as we should.
Q: Why do you most converts to Catholicism have such an intense devotion to the Blessed Virgin?
Hahn: I can only speak for myself. I discovered the Catholic Church as not only the family of God, but as my family too. Mary is not only the mother of Jesus, but my mother too.
That's a wonderful discovery to make so late in one's life. So maybe we're making up for lost time! Or maybe we have a special affection for the practices that are distinctive to the ancient Christian faith -- the practices that we missed in our own upbringing.
Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. Amen
"Did you read the article?"
"Don't matter if I read it or I ain't read it!!! There ain't no sich word as 'article' in the Bible!!!"
"Well, since you claim to care about the Bible, what did you think of Mr. Hahn's Scriptural argument?"
"Hahn is a slave of thet painted HORE of Bab-ee-lon!!! If'n yew read them 'Bible Codes' from thet bestseller it shows thet the Catholic Church is a mathematical impossibility and that the Jee-soots kilt Kennedy!!!"
"Obviously it's impossible to discuss anything rationally with you. This conversation is over."
"Ah-HAH!!! Yew don't want tew lissen to the truth!!! Another Papist plot foiled agin by strawng Bible preachin'!"
The following song by Owen Alstott, which we sang in church on the 4th Sunday of Advent, truly sums up that truth
REFRAIN
O holy Dwelling Place of God. O holy Temple of the Word. O holy Mary, holy Mother of God.
1. O radiant star of heaven, illumining the night; reflection of the Son, our source of life and light.
2. O blest beyond all others, of every land and race, possessing in your soul the fullness of God's grace.
3. From heav'n the angel Gabriel announced the ancient plan and humbly you accepted to bear the God-made man.
4. With joy beyond all measure you cared for God's own son and pondered in your heart the new age now begun.
5. Exquisite was your sorrow, unequaled was the loss you suffered when your son was raised upon the cross.
6. All praise and adoration we sing now to your son who reigns in highest heaven and has the vict'ry won.
In the Model Prayer, commonly called the Lord's Prayer, or the "Our Father" Jesus did not say, "Pray in this way, Blessed Mary, Mother of God, pray for us..." or any such thing.
I still fail to see the rationale behind praying to an intecessor, when the Bible also clearly says that WE can come before the throne of grace BOLDLY. So, again, why the intermediary?
First of all, Catholics do recognize and have always recognized that Christ is the one mediator between God and man. Second, prayer to the saints does not bypass Christ but is actually a request to the saints to intercede for us before the throne of Christ in Heaven.
It is very much like you asking a friend of yours to pray for you. If you truly believe that there is only one mediator between God and man then why would you ask someone else to pray for you?!
It appears that this issue is now reduced to the question of can the saints hear our requests and can they pray for us? Scripture teaches us that the angels and saints place the prayers of the holy on earth before the throne of God (Tob 12:12, Rev 5:8 and Rev 8:3-4). So if we believe scripture, we can agree that the the saints are interceding for us before God. So Catholics are simply asking Mary and the saints, as well as their friends on earth, to pray for them.
One last question to consider in this regard is this; are the prayers of sinners on earth more or less effective than the prayers of the saints in Heaven who are already in the presence of the Beatific Vision? Who would you rather have praying for you?
Jesus is over 2000 years old. He is not a child.
I read the article, what Scriptural argument? There was stuff from Bonaventure, and Augustine, but Scripture? Oh, there was the reference to Jesus giving Mary into the care of John (not vice versa) which has nothing to do with Marian devotion.
And just for the record, your "parody" of the Protestants would have been immdiately jumped on as spewing Anti-Catholic bigotry and hate if it had been directed at you guys. You are just inviting the behavior you rail against with postings like that.
I read the article, what Scriptural argument? There was stuff from Bonaventure, and Augustine, but Scripture?
What a silly statement. Mr. Hahn makes various references to Scripture passages, principles and episodes:
(1) At the time of the annunciation, the angel Gabriel prophesied that all generations would call Mary blessed.
(2) Jesus himself, as a faithful Jew, kept the Fourth Commandment and honored his mother.
(3) Indeed, at the end of John's Gospel, Jesus named her as the mother of all of us beloved disciples. So we too have a duty to honor her.
(4) If we look back into the biblical history of ancient Israel,
(5) In Matthew's Gospel especially,
(6) We find the mother of the Son of David portrayed in a similar way in the Book of Revelation, Chapter 12.
(7) In the stories leading up to Christmas [i.e. the Gospel infancy narratives], we encounter Mary as the model disciple.
He references biblical prophecy twice, does an Old Testament word study and references biblical typology. His basic argument and the heart of his thesis is taken from Scripture. He references other sources besides Scripture twice:
(1) St. Bonaventure put it very well
(2) St. Augustine said:
So his Scripture references to his references to theologians have a 7:2 ratio.
Oh, there was the reference to Jesus giving Mary into the care of John (not vice versa) which has nothing to do with Marian devotion.
Brilliant of you to recognize one of seven Bible references. Of course your bald assertion that the loving attention paid by St. John, a Christian, to the mother of His Lord has nothing to do with the loving attention paid by a Christian today to the mother of His Lord is contradictory on its face. I suppose the Lord's Supper celebrated by Christ's disciples in the Gospel has nothing to do with the Lord's Supper celebrated by Christ's disciples today either.
In short - nothing in the Gospels has any relevance for today at all, if we follow your logic.
And just for the record, your "parody" of the Protestants would have been immdiately jumped on as spewing Anti-Catholic bigotry and hate if it had been directed at you guys. You are just inviting the behavior you rail against with postings like that.
All I did was take things that have all been said to me at one time or another by others on this forum and transliterated them into hillbilly English. The transliteration was an unkind cut, I grant you - but each and every ignorant sentiment in the parody are the serious stock in trade of numerous people.
For Catholics, there are different types of Marian prayer that reflect different intentions. Reciting the "Magnificat," for example, is a way to praise God as Mary did. By reciting the "Angelus," you commemorate an event in salvation history, one in which Mary had a major role. Such commemorations are also made by the entire Church in the liturgical cycle. At Christmas, for example, the faithful recall Mary's role in the birth of Christ.
The Magnificat
My being proclaims the greatness of the Lord,
my spirit finds joy in God my Savior,
For he has looked upon his servant in her lowliness;
all ages to come shall call me blessed.
God who is mighty has done great things for me,
holy is his name;
His mercy is from age to age on those who fear him.
He has shown might with his arm;
he has confused the proud in their inmost thoughts.
He has deposed the mighty from their thrones
and raised the lowly to high places.
The hungry he has given every good thing,
while the rich he has sent empty away.
He has upheld Israel his servant,
ever mindful of his mercy;
Even as he promised our fathers,
promised Abraham and his descendants forever.
(Luke 1:46-55)
The Angelus
The angel of the Lord declared to Mary
and she conceived by the Holy Spirit.
(Recite the Hail Mary)
Behold the handmaid of the Lord,
be it done to me according to your word.
(Hail Mary)
And the Word was made Flesh
and dwelled among us.
(Hail Mary)
Pray for us, O Holy Mother of God,
That we may be worthy of the promises of Christ.
Let us pray:
Pour forth, we beseech you, O Lord,
your grace into our hearts
that we to whom the incarnation of Christ your son
was made known by the message of an angel may,
by his passion and cross,
be brought to the glory of his resurrection,
through Christ Our Lord. Amen.
What does scripture tell us about Mary's life?
The Bible does not mention Mary's early life. Focusing on Jesus, Scripture begins to consider Mary in reference to Jesus' origins. In Gal 4:4, Paul tells us of Mary's Jewish roots in order to note Jesus' background.
Life in Nazareth
Luke tells us that Mary was living at Nazareth when Jesus' conception by the Holy Spirit was announced by the angel, Gabriel (Lk 1:26). Lk 1:5 sets these events during the reign of Herod the Great. Scholars estimate this reign lasted from 37 - 4 B.C. Luke adds that, at that time, Mary was a virgin betrothed to "a man named Joseph of the house of David" (v. 27). The Hebrew Scriptures set the normal age for betrothal at 12 1/2.
Mary's conversation with the angel is described in vv. 28-38. Some scholars and theologians see Mary's question about the predicted birth (v. 34) as indicating her intention to remain a virgin for life.
The Bible does not present an exact genealogy of Mary, but we can make a few speculative comments about her family background. We should note that Luke 1:32 implies as a possibility that Mary is a descendant of David. This is only a possibility and we should remember that the other New Testament's sources are silent about the issue of Mary's descent from David. However, we can say that through Mary's marriage with Joseph, she entered his family and legally became a part of the House of David. It is also possible that Mary has lineage to Aaron. This speculation arises from the fact that in Luke 1:5 we are told that Mary's cousin Elizabeth has lineage to Aaron.
Visit to Elizabeth
Lk 1:39-56 describes a subsequent visit which Mary made to Elizabeth and her husband, Zechariah. Mary's famous Canticle, the Magnificat (vv. 46-55), occurs during this visit. Since Mary probably customarily spoke in Aramaic, Luke's polished Greek translation probably differs somewhat from Mary's actual words. However, the correspondence of Luke's Magnificat to Old Testament prayers of women (e.g. Deborah, Hannah) and other standard Hebrew prayers (e.g. Amidah) are consistent with authorship by a pious Jewish woman.
Birth in Bethlehem
Matthew (2:1) and Luke (2:4) tell us that Mary delivered Jesus in Bethlehem. Luke writes that this occurred "while Quirinius was governor of Syria" (Lk 2:2). The New Jerome Biblical Commentary estimates the dates for his reign from 6-7 A.D. However, the New American Bible cites evidence placing his reign from 10-8 B.C. Scholars are divided about the actual date Mary gave birth to Jesus. Since, Herod's reign ended around 4 B.C. Jesus' birth must have preceded it. This error of 4 years in the calculations of 4th century Christian scholars is understandable since events were often associated with Olympiads at that time. Jesus was probably born between 6 and 4 B.C. Even with direct information from the Magi, Herod was unable to improve on this two year margin of error (cf. Mt 2:16). Luke mentions local shepherds who visited the Holy Family shortly after Jesus' birth (Lk 2:8-20). Matthew tells us of Magi who came to the site from the Orient. Due to the distance, they probably arrived considerably after the birth. Given the estimate of 6-4 BC for Jesus' birth, and assuming that Mary was betrothed around the customary age and that she conceived Jesus shortly after, we may estimate the year of her birth around 20 BC.
Flight into Egypt
Matthew also informs us that the Holy Family fled to Egypt to avoid Herod's massacre of infants after the Magi's visit. When Herod's sons succeeded him, the Holy Family returned to their home town of Nazareth, where Jesus grew up (cf. Mt 2:16-23). Hence, people assumed that Jesus was born in Nazareth, confusing those who awaited a messiah from David's city of Bethlehem (cf. Jn 7:42).
Mary and Joseph
The Lukan accounts portray Mary [and Joseph] as faithful Jews, having Jesus circumcised and presented to God in accord with Jewish law. Further: "His parents used to go up every year to Jerusalem for the feast of Passover" (Lk 2:41). On one such pilgrimage, Mary and Joseph lost track of their twelve-year-old son and found Jesus in the temple amazing Jewish teachers with his insight (Lk 2:41-51). Joseph is no longer mentioned in Scripture after this event. He probably died shortly after, but almost certainly had died by the time Jesus began his public ministry.
Mary and Jesus' Public Life
It was customary for Jewish men to enter public life after age 30. This was probably the age at which Jesus began his public ministry.
The gospels mention various festal pilgrimages to which Jesus journeyed, a custom he learned from his parents (cf. Lk 2:41). From this evidence, scholars calculate that his public ministry probably lasted around 3 years placing his death around age 33, with Mary around 48 at that time (i.e. 27-29 AD). Though these are estimates, we can safely assume that Jesus died before 37 A.D., when scholars inform us that Pilate left office in the Holy Land.
Mary kept abreast of Jesus' preaching activities and even followed Him to at least some of his lectures (cf. Mt 12:46-50, Mk 3:31-35, Lk 8:19-21). The Greek variants of adelphoi used to refer to brothers and sisters of Jesus in these passages need not be interpreted in the sense of full blood relations. Hence, the Scriptures do not contradict the dogma of Mary's lifelong virginity held by Catholic and Orthodox Christians. However, it may tell us something significant about Mary's life. To use adelphoi for extended family implies an unusually close relationship. These kin may have lived in the same house as Jesus, Mary and Joseph, perhaps after the death of their parents. For more details, consult Joseph Blinzler's Die Bruder und Schwestern Jesu [The Brothers and Sisters of Jesus]. Also, note that Mary's meetings with Jesus were not limited to his preaching sessions. They were also together at certain routine gatherings like the wedding feast at Cana (Jn 2:1-12). In that particular case, Mary's solicitude and Jesus' saving activity made the gathering far from routine.
Mary and Jesus' Passion
Since the Holy Family followed a yearly custom of pilgrimage to Jerusalem for the feast of Passover (cf. Lk 2:41), it is reasonable to assume that Jesus and Mary met there each year. The Synoptics indicate that Jesus continued this customary journey during his public ministry. We may presume that Mary also continued this habit. John explicitly tells us that they were both present when Jesus made his last pilgrimage to Jerusalem and met at his Crucifixion (cf. Jn 19:25).
Though not explicitly mentioned, the above allows us to assume that Mary was present when Jesus celebrated the Last Supper. The Passover meal (celebrated on the vigil for reasons which would become obvious) was traditionally a family affair at which Mary would have been expected to attend and assist with the domestic chores if she was present and able.
After the meal, Jesus was unjustly arrested, accused, condemned, tortured, and crucified under the jurisdiction of Pontius Pilate. Since, Pilate left his post in the Holy Land by 37 A.D., Jesus must have died before then, probably around 28 A.D. He was probably around 33 at the time, making Mary around 48. All four gospels mention Jesus' Crucifixion. Only John specifically mentions Mary's presence. The fact that from the Cross Jesus entrusted Mary to the beloved disciple rather than to a relative was considered evidence of Mary's lifelong virginity by Origen (d. ca. 254).
Mary after Jesus' Death and Resurrection
Scripture tells us that Jesus arose from the grave the following Sunday and was seen by many witnesses over the next forty days. Scripture does not mention his mother as one of these witnesses, nor does Scripture rule out this possibility.
The nine days after Jesus' Ascension to the Father found his followers gathered together in constant prayer just before the descent of the Holy Spirit on Pentecost. Acts 1:14 tells us that Mary was among this group. This is the final mention of Mary in the Bible.
Mary's Death
St. Irenaeus (d. 220) tells us that the beloved disciple, John, preached in Ephesus after Pentecost. Presumably, Mary accompanied him there. The Ecumenical Council at Ephesus (431 A.D.) mentions an already-ancient Church commemorating them nearby. One ancient tradition claims that Mary died and was buried at Ephesus. Scholars consider this evidence inconclusive.
We do not know exactly where Mary died or in what year. Another ancient tradition claims Jerusalem as the site of her death and burial. The Catholic dogma of the Assumption teaches that Mary was taken into heaven body and soul (i.e. as a whole person) after the course of her earthly life. The dogma does not specify where, when or how her life ended. Indeed, 'at the end of her earthly course' does not explicitly state that she 'died' in the normal sense. Though not formally a dogma, Mary's entrance into heaven after falling asleep is also the universal ordinary teaching of Eastern Orthodoxy. This belief is consistent with a Marian reading of Rev. 12. Since Rev 12:5 identifies The Woman as the one who gave birth to the Messiah, a Marian interpretation is justified. However, the Church considers other interpretations perfectly valid (e.g. The Woman as Israel or The Church).
(1) At the time of the annunciation, the angel Gabriel prophesied that all generations would call Mary blessed.
So calling someone “Blessed” equates to praying to them, bowing down to statues of them, burning incense to them, and worshipping them?
(2) Jesus himself, as a faithful Jew, kept the Fourth Commandment and honored his mother.
No one is doubting that Jesus honored his mother and step-father. I honor my mother, but I’m not about to build a shrine for her.
(3) Indeed, at the end of John's Gospel, Jesus named her as the mother of all of us beloved disciples. So we too have a duty to honor her.
Umm, Jesus gave over the watchcare of his mother to John. He was to watch out and protect her, not the other way around.
(4) If we look back into the biblical history of ancient Israel,
I can look at the history of Israel and find evil queen mothers.
(5) In Matthew's Gospel especially,
Ok, he mentions the book of Matthew.
(6) We find the mother of the Son of David portrayed in a similar way in the Book of Revelation, Chapter 12.
The woman in Revelation 12 is Israel, not Mary.
(7) In the stories leading up to Christmas [i.e. the Gospel infancy narratives], we encounter Mary as the model disciple.
Ok.
He references biblical prophecy twice, does an Old Testament word study and references biblical typology. His basic argument and the heart of his thesis is taken from Scripture. He references other sources besides Scripture twice:
Well, the heart of his thesis is taken from a wrong interpretation of Scripture. I’ll give you that.
<> LOL I used the word "Touche" as a compliment to Mike. I was speaking for myself, not for you.<>
Catholics do not pray to Mary - they ask her to pray for them. Cf. the Hail Mary: "pray for us now and at the hour of our death". Catholics bow down to Christ present on the altar - not to statues or saints. Catholics burn incense on the Lord's altar, not to statues of anything or to saints. Catholics do not worship saints.
No one is doubting that Jesus honored his mother and step-father. I honor my mother, but I’m not about to build a shrine for her.
Interesting. So when the day comes (which it will hopefully not for many years) you will bury your mother in an unmarked grave? You will not keep any photos to remember her by? You will no longer speak lovingly of her or to her? I doubt that. That wouldn't be honoring your mother.
Umm, Jesus gave over the watchcare of his mother to John. He was to watch out and protect her, not the other way around.
If you actually read the passage, I think you'll find that the Lord's words were exactly reciprocal.
I can look at the history of Israel and find evil queen mothers.
That was hardly Hahn's point. He was talking about the status of queen mothers, not the relative merits of specific holders of the title. Judas was a disciple - that does not mean that discipleship is meaningless.
More specifically, he points out the general use of royal terminology and references with regard to Jesus in that particular Gospel.
The woman in Revelation 12 is Israel, not Mary.
Your bald assertion does not close the book on the exegesis of this passage. The woman is Israel. She is also Mary. Unless you can furnish an argument which specifically excludes any identification of the woman with Mary, then your attempt to reduce the richness of this passage to a flat, two-dimensional analysis won't wash.
Well, the heart of his thesis is taken from a wrong interpretation of Scripture. I’ll give you that.
You haven't specifically shown that it is wrong, but at least you have conceded my original point - that, flawed or not, Hahn bases his position on Scripture.
Moreover, it is important to remember Christ's birth and infancy. He did not suddenly appear out of nowhere. He shared our entire life, from His conception until His death.
Reflecting on the infant Christ reminds us of the miracle of His birth.
This is not "Lutheran" theology so much as it is evangelical, Protestant theology (not "theory"). "For by grace you have been saved by faith; and that not of yourselves, it is the gift of God; not as a result of works (including righteous ones) that no one should boast. (Eph 2:8)
If one does not, then this seems like mere assertion. That said, it seems to me total arrogance on your part to put yourself on the same level as someone else who has demonstated a personal virtue that you have not. "I bow to no man?"
This is an interesting assertion on your part. Gal 3:28 "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are ALL one in Christ." And all our righteousness is but "filthy rags" before God. It is not our "virtue" but God's grace which brings about our salvation. Our "virtue" is worthless. "All have sinned and come short of the glory of God." Even Mary.
Apart from the "virgin birth," none of our Christology is dependent upon Mary. And to say so detracts from the diety of Christ Himself.
The Government at that time desired His death. Herod wanted to kill Him.
AS we await His Second Coming, there are some who desire we do not pay Him homage and worship by trying to place ourselves back in those days and try to imagine ourselves apparoaching Him as an infant while recognising He is King, Priest, and Victim.
Later on next year, during Lent, we will try and place ourselves back in those days when folks chose against Him and desired His Crucifixion.
You may chose to act as you desire. But, do not expect me to abandon either Crib or Cross.<>
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