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Results from: Notes Author: kichmon Ordered by Date |
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Results | Verse | Author | ID# | |||
1 | How to love others as commanded | 1 John 3:11 | kichmon | 108883 | ||
I will answer you although I believe you are seeking contention rather than retention on this subject. Your question:"Mary's been dead for 2,000 years (well, maybe 1,950), how can she be with anybody?" Answer: Mary's is Mediatrix of all graces. What exactly does this mean?: The term Mediatrix in itself could refer to either the objective redemption (the once-for-all earning a title to grace for all men), to the subjective redemption (the distribution of this grace to individual men), or to both. It is most usual to use it to refer only to subjective redemption, i.e. , the process of giving out the fruits of the objective redemption, throughout all centuries. We must consider whether or not the term Mediatrix applies to all graces or only to some. We will ask also about the nature of the mediation: is it only by way of intercession, that is, does Mary simply pray to her Son that he may give us grace, or does God also use her as an instrument in distributing grace. To begin, we can say without doubt that the title "Mediatrix" is justified, and applies to all graces for certain, by her cooperation in acquiring all graces on Calvary. The Second Vatican Council (Lumen gentium ## 61-62), said: "... in suffering with Him as He died on the cross, she cooperated in the work of the Savior, in an altogether singular way, by obedience, faith, hope, and burning love, to restore supernatural life to souls. As a result she is our Mother in the order of grace. This motherhood of Mary in the economy of grace lasts without interruption, from the consent which she gave in faith at the annunciation, and which she unhesitatingly bore with under the cross, even to the perpetual consummation of all the elect. For after being assumed into heaven, she has not put aside this saving function, but by her manifold intercession, she continues to win the gifts of eternal salvation for us. By her motherly love, she takes care of the brothers of her Son who are still in pilgrimage and in dangers and difficulties, until they be led through to the happy fatherland. For this reason, the Blessed Virgin is invoked in the Church under the titles of Advocate, Auxiliatrix, Adiutrix, and Mediatrix. " We notice that Vatican II did not add the words "of all graces." However, as many papal texts point out, Mary's role in dispensation flows logically from her role in acquiring all graces. Leo XIII, in the text referred to, spoke of her, as we saw above, as having "practically limitless power." St. Pius X said she was the "dispensatrix of all the gifts, and is the "neck" connecting the Head of the Mystical Body to the Members. But all power flows through the neck. Pius XII said "Her kingdom is as vast as that of her Son and God, since nothing is excluded from her dominion." These and many other texts speak in varied ways of Mary as Mediatrix of all graces, so often that the teaching has become infallible. Your second question:" What good would Mary do if she were with somebody? " Answer: Lumen gentium speaks of her as taking care of all her children. We are extremely numerous, but yet not infinite in number. Therefore, we are not too numerous for her to see and care for. For her capacity for that infinite vision of God is in proportion to her love on earth, so great that Pius IX, as we saw, said it was so great that "none greater under God can be thought of, and no one but God can comprehend it." since Mary was associated with her Son in acquiring grace for us, she will also share with him in distributing that grace to us. This fits well with the words of the Popes, who call her the administra of grace, meaning that she administers or dispenses it. So Pope Leo XIII, Iucunda semper, said: "... when He [the Father] has been invoked with excellent prayers, our humble voice turns to Mary; in accordance with no other law than that law of conciliation and petition which was expressed as follows by St. Bernardine of Siena : 'Every grace that is communicated to this world has a threefold course. For by excellent order, it is dispensed from God to Christ, from Christ to the Virgin, from the Virgin to us.'" and Leo XIII, Encyclical, Diuturni temporis spatium, Sept 5, 1898, ASS 31, 1898, 146. For from her, as in a must abundant conduit, the drafts of heavenly graces are given: '... in her hands are the treasures of the mercies of the Lord'; for 'God wills that she be the principle of all good things.' [Internal quotes are from St. John Damascene, Series I De Nativitate Virginis and St. Irenaeus, Against Valentinus III. 33.]. Hail Mary full of Grace! Kichmon |
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2 | Adam and sin entering the world. | Rom 5:12 | kichmon | 108687 | ||
The first two chapters of the Bible contain two irreconcilable accounts of the creation.According to the first account, man and woman were created together as the crown and climax of creation, after the birds and animals, whereas according to the second account the creation of man preceded the creation of the animals and birds while the creation of woman followed their creation..' In chaper 2 both the details and the order of the events of creation (insofar as they are mentioned in it, for the narrator deals briefly with everything except what relates directly to man) differ from the statements of chapter 1. "The earth, instead of emerging from the waters (as in 1:9) is represented as being first dry (2:5), too dry in fact to support vegetation: the first step in the process of filling it with living forms is the creation of man (2:7),then follows that of beasts and birds (v.19) and lastly that of woman (v 21); obviously a different order from that of chapter 1'The first general difference the critics note IS THE DIFFERENT USAGE IN DIVINE NAMES. It is a fact that chapter 1 uses ELOHIM EXCLUSIVELY, WHILE CHAPTER TWO USES JEHOVAH-ELOHIM. THE SECOND MAJOR DIFFERENCE THE CRITICS POINT OUT IS THE DIFFERENT CONCEPTION OF GOD. The first account sees God as majestic and dignified, aloof from creation, while the second views God as having HUMAN LIKE traits, such as walking, speaking and ACTING LIKE A MAN. The latter account, therefore is characterized by anphropomorphism. The third general difference noted, which is hard to completely distinguish from the first two, is actually a compound of different vocabulary, style and grammar. Elohim, in the first account, is the name of the Universal God . He is dignified, aloof. The style of the first account is measured and precise. The vocabulary is distinctive; Elohim creates, calls into being, rests, ceases to make. In the second account, Jehovah, A PERSONAL GOD, the NATIONALIST God, is in direct touch with HIS creation. He forms, breathes, plants, makes. The style is more personal, story telling,with its own vocabulary." Based on the Bible, the Genesis account is symbolic or false. Either we are to accept that the Bible is in error and contradictory or we must say that this Genesis account is symbolic and the two stories each give us truths. |
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