Archive for the ‘Mariology’ Category

SEVEN WORDS OF MARY (October 21, 2007)

January 19, 2009

1.”Hi asam hanv Sorvesvorachi chakorn: zayum mhoje sovem tujea utra pormonnem” (Lk 1:38).

2.”Tachi bhogti kortoleank pavta pinddkeche pindkkent tachi doia” (Lk 1:50).

3.”Ek torsad tujem kalliz aspas vidhteli” (Lk 2:35).

4.Tumchea kallzant Devacho gutth sodhun kaddat (Lk 2:51).

5.”Tanche lagim soro na” (Ju 2:3).

6.”To sangit titlem-i tumi korat” (Ju 2:5).

7.”Mhoje put-dhuvo jim konn Devachem Utor aikotat ani Devachi khoxi kortat” (Mk 3:35).

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ANKVAR MARIECHEM SVORGAR-VHORNNEM

January 19, 2009

*Dr.Ivo da Conceição Souza

Prostavna:

Agostache 15ver Ankvar Mariechem Svorgar Vhornnem, hi porob ami somarombhtat. He porbek koslo orth asa zait? Tea disa ami konnsam Devak bhetthoitat ani tancher axirvad ghaltat. Tea bhair, kheritponnim amcho des Bharat svotontr zala, tea disacho ami ugddas kortat.

Pius XIIvea Papsaiban Novembrache 1ler, 1950 vorsa, bhavarteanchea ddolleam mukhar hem sot dobajean spoxtt kelem: Ankvar Mariek, kuddi-otmea soit, svorgar vheli. Bhavartachem sot hem, tem Munificentissimus Deus, “Sorv-datar Dev”, (MD), Apostolik Ghottnnent proghottailam: “Ami bhavartachem sot koxem spoxtt kortat, Devache ap-proghottnnent tem asa: Devache Nixkollonk Mayek, sorv-ankvar Mariek, ticho sonvsari poinnacho vell somptoch, kuddi-otmea soit Devan svorgachea voibhovant vheli” (Denzinger-Schoenmetzer 3903). Nixkollonk Gorbhsombhov, Deivik Avoiponn ani Sasvott Ankvarponn hea bhavartachea vak’keant asat. Pius XIIvean oxem mhonnlam: “Tichea sonvsari jivitacho vell somptoch”, kiteak dhormxastream modhim bhasabhas choltali: Ankvar Maria meli vo na, ani uprant “tika svorginchea voibhovant vheli”. Devan tika vheli, kiteak ti poili-vhoili rochnna, soddvonnechem prothom’-foll. Jezu jivont zalo, to svorgar aple podven choddlo, ponn Ankvar Mariek Devan vheli. Ak’khe veaktin, kuddi ani otmean, tika jivont keli. Svorginchea voibhovant, mhonnche zago-vell na (beyond the categories of time and space), thoim ghott-khol sombondhant Povitr Trithve mukhar ani Jivont Jezu mukhar ti geli.

Bhavartan ami hem sot manun ghetat. Hem sot dusream sotam kodde vinnlolem asa: svorginchem dorxonn (beatific vision) ani kuddichem jivontponn.

Dhormxastreanchea mota pormonnem, Ankvar Maria Svamia sovem meli, Jeruzaleak, Gethsemanichea mollea lagsar tika nikhipilea, ani tichea Puta bhaxen, tichi kudd mornna ani nikhipinnea uprant kusonk na, ponn tika ubhi voibhovan bhitor kaddli.

Oithiasik Drixttavo ani Orth: Pius XII-vean ugddas kela: Novi Eva (Maria) ani Novo Adanv (Krist), hanche bhitor ghott soirigot asa—Even pap adharlam, tacher Jezu nove sonstint add zhuzta (Ut 3:15, “poilem xubhvortoman”, proto-evangelium); pap-vaittacher animornnacher add zhuzant Nove Evek mottea promannan vantto asa. Bhageovont Paulu hi xikovn aple Chittimni dita: Eka mon’xa vorvim somestancher mornnan raj choiloilem; ponn Jezu Krista vorvim Devachi doeallai dakholl zali (Rm 5:12-21, polle v.17). Jezu vorvim Dev amkam zoit dita: to amkam punorjivont korta (polle 1 Kor 15:21-26.54-57). Ankvar Mariek punorjivontponnant vantto dita. “Suriachea porzollan nhesloli ek bail, tichea paeam tolla also chondrim’ ani tichea mathear bara nokhetrancho mukutt”—Devache projek Jezu vorvim ani Ankvar Marie vorvim devacho menddro zoit dita (Prok 12:1).

Tika zhuzant vantto mell’la, dekhun Novea Adanvacheai Punorjivontponnachea zoitant tika Svorgar-Vhornnea vorvim mottea promannan vantto asa. Povitr Pustokant hea sotachim mullam-pallam melltat (cf.DS 3900).

Hem sot koxem zolmak ailam, tem dhormxastr amkam dakholl korta: Dhormxevik ritimni hem sot bhavarteanche kholavnne vorvim (sensus fidelium) utpon’n zalam; panchvea xenkddeant Udentiche Kristanv hi porob, “Mariecho Ugddas” (“Memorial of Mary”) Agostache 15ver manoitale. Svorgak zolmop rogtsakxeanchem aslem, te bhaxen hem ailem—taka nanv Greg bhaxen KOIMESIS vo Latin bhaxen DORMITIO, mhonnche Mariechem Nhidop (kiteak Greg bhaxen kriapod koimaw mhonnche nhidunk “ani “morunk”). Mauricius Flavius (582-602), hea Somrajeachea kallant Mariechea Nhidpachi Porob (feast of Mary’s Dormition) eka nirnnoian Agostache 15ver ak’khea Byzantin Somrajant somarombhunk zai asli. Ten’na provochonkar Mariechea kuddisoit Svorgar-Vhornneachi gozal korunk lagle. Romant hi porob satvea xenkddeant, Bhag.Adrian Ilea Papasaibachea kallar (772-795), hi porob manun ghetlea, ani tika “Svorgar-vhornnem” (Assumption), nhoi ”Nhidop” (Dormition), pachartale.

Povitr-sobhent hi porob sovkas bhitor sorli: Livias-cho Bisp, Theoteknos, Jordan doriache dave deger, 550 tem 650 vorsa, Svorgar-Vhornneachi (Greg bhaxen Analepsis) khobor korta. Udentik hem sot atthvea xenkddeant manun ghetlam: Konstantinopl-acho Bhag.Germanus ani Bhag.Juanv Damascene, vhodd Svorgar-Vhornneacho dhormxastri. Ostom’tek, zaiti bhasabhas zalea: adkholli utpon’n zaleo, kiteak Pseudo-Jerom’, nnovea xenkddeant, ek chitt Bhag.Jeromachea nanvan boroilea, tantunt hea sotacher dubhav ghaltalo. Hi chitt Povitr-sobhechea Magnneant (Divine Office) bhitor sorli. Ponn ikravea xenkddeant Pseudo-Agostin-an hea sota khatir boroilem. Modhlea teravea xenkddeant, hea sota khatir zaite zhuzle: Bhag.Albert Vhoddlo, Bonaventura, Thomas Aquin. Uprant zannaramni ani bhageovontamni hem sot fudde vhelem, xekim 1849 tem 1950 vorsamni sobhar bhavarteamni Romak apli orji-magnnem dhaddli, hem sot bhavartachem sot koxem proghottaunk. Pius XIIvean, Maiache 1ler, 1946 vorsa, ek Prosidh-potr boroilem, “Ankvar Deva-Matechi” (Deiparae Virginis)—Bispam lagim tanchem mot ani iadnikanchem ani lovkikanchem mot topasunk maglem. Tancho zobab “hoi” mhonn ailo, Ankvar Mariechem Svorgar-Vhornnem spoxtt bhavartachem sot koxem proghottaunk, hi Devachi khoxi mhonn tannem manun ghetlem. Vatikani Vixvsobhen oxem mhonnlam ki Mariechem Svorgar-Vhornnem “…bhorvanxeachi ani buzvonnechi khunna Devache vattsur projek” (LG 68: “…a sign of certain hope and comfort to the pilgrim people of God”). Hem sot amchea punorjivontponnacho visvas kholaita ani odhik ghott-okhondd korta.

Sompadnni: Xevttim, Ankvar Mariek veaktichi svatontrai mell’lea, toxench Bharatachea putam-duvank aplea paeancher ubhim ravunk sot’tea mell’lea. Sopurnn svotontrai amkam ieta tea jivitant mellteli. Hi sot’tea amim zobabdaren upegunk zai, novo somaz bandunk zai, svorginchi vatt tankunk zai, sobhavachim nagrikam koxim cholunk zai…

MARY, OUR TEACHER:

January 15, 2009

The Heavenly Father destined Mary for a unique role in salvation history, by selecting her from among all the women, for the grace of becoming the mother of the Saviour. God wanted also her to be the spiritual mother of all Christians.

Mk mentions Mary only once (3:31-35)–the faith family takes precedence over the natural family. Matthew repeats this scene (12:46-50) after having introduced her as a part of Jesus’ spiritual family–Mary conceived Jesus by the Holy Spirit and not by a human father (1:18-23). Mary was Jesus’ Mother on grounds of her discipleship as well as on human grounds.

Luke   portrays Mary as the first, and model   Christian disciple–she hears God’s Word wholeheartedly consents to it. She is characterised by her strong faith (1:45, blessed is she who believed”): a key which unlocks the innermost reality of Mary. Luke even has Mary already begin to proclaim the Good News (1:46-55). Luke makes it clear that Mary has been specially favoured by God and is blessed among all women (1:28.42.48). Mary keeps all these things in her heart (2:19.51). Luke shortens in 8:19-21 the scene of Mk 3:31-35, considering the natural family already to be disciples. In Ac 1:14 he includes Mary and the brothers of Jesus alongside with the Twelve.

In 11:27-32 Luke diverts attention from motherhood understood only as a fleshly bond and directs it towards “those mysterious bonds of the Spirit which develop from hearing and keeping God’s word” (John Paul II). From beginning to end in Luke,  Mary  is  a model  disciple “who accepted the word of God, believed  it,  was obedient  to  it, pondered it in her heart, and by means  of  her whole life accomplished it”(ibid).

At  Cana (Jn 2:1-11), Mary shows herself at Jesus’  disposi­tion (“do whatever he tells you”), and then he changes water into water.  This putting herself between her Son and humanity in  the reality of their wants, needs and sufferings, not as an  outsider or mere friend but in her position of mother Jesus intended  her to  continue even today, as his “last will and testament” on  the Cross reveals.

At the foot of the cross (19:26f), the beloved disciple, who remained faithful even to the cross, is the one who is given to Mary as her son. The natural family and the family of disciple­ship become one, as the disciple’s own mother. By this creative word, Jesus constitutes Mary as the “spiritual mother” of his disciples, in order of grace. We can be sure that here too Jesus is fulfilling his Father’s plan, “for the Son can do nothing of his own accord” (Jn 5:19), but “always the Son can do what is pleasing to the Father” (Jn 8:29).


Jesus’ intention is not to provide for Mary lest she be alone and defenseless in this world (remember that she had other relatives, including those called Jesus’ brothers and sisters), but to provide a mother for his disciples! Jesus begins “that special entrusting of humanity to Mary which is the extension and reflection of her motherhood of Jesus himself” (John Paul II).

Thus,  even though the NT material on Mary is  limited,  the later  make  very clear that by the end of the  first  century  a remarkable  role  in Christian discipleship  and  motherhood  was being attributed to Mary. Succeeding generations of the People of God, basing themselves on this biblical testimony, and inspired by the Holy Spirit, have then continued to deepen their understanding of the role of Mary in Christian life.

The “mysteries” of Christianity can truly benefit only the disciple who receives them with active faith and love!  So too with the mystery of Mary. Her motherhood is real, because of the creative word of God. But for it to be fruitful in  each  disci­ple’s  life, the disciple must practise a warm devotion to  Mary, and  accept  her motherhood with faith and love as  a  gift  from Jesus.

An authentic devotion to Mary will consist of these three necessary elements: i) commemorating what the Church teaches about her; ii) imitating her virtues; and iii) invoking her maternal help for our needs.

True devotion will foster the memory of a Mary who is the “type” and “model” of the Church, and the highest fulfillment of the Gospel values (outstanding faith, hope, and love for neighbour, prayer-life, and courage in facing the Cross).

Sadly, aberrations creep in when what is commemorated  about Mary  is  the product of our piety rather than  what  the  Church teaches, and when our prayer to Mary for favours is not  balanced by  a  desire  to also imitate her virtues of  faith,  hope,  and charity. Also, devotion deviates into superstition if the exter­nal rituals of prayer become more important for the devotee than the inner attitude of humble worship of God and serene commitment to the teachings of Christ.

It is worth noting too that the only “apparition” of Mary which the Church has approved for universal devotion is that of Lourdes (liturgical feast on February 11). All others are for local or private devotion, and many have not yet been approved by the Church. Since it is the Father and Jesus who have gifted Mary with the special mission of being a model and a mother for generations  of Jesus’ disciples,let us turn to Mary with  true  devotion,  rejoicing that all her intercessory powers “flow from  the superabundance of the merits of Christ, are founded on his  medi­tation,  absolutely  depend on it, draw all their  efficacy  from it…and  will  last until the external fulfillment  of  all  the elect” (Lumen Gentium, no.62).

In his letter, dated May 6, 1996, to Bishop Louis Dufaux  of Grenoble, France, to mark the 150th anniversary of the apparition of  Our  Lady at the Alpine village of La Salette, John  Paul  II spoke of the timeliness of her message: “Our Lady call for  people to regain self-control: she invites them to repentance, to perseverance  in  prayer and, in particular,  to  Sunday  observance”. Pilgrims  come to venerate the Mother of the Lord under the  name of  Our Lady, Reconciler of sinners. Mary accomnies  everyone  on the pilgrimage of life. As the preparations for the Great Jubilee of  the Redemption intensify, the year dedicated to the  anniversary  of the apparition of Mary to Maximin and Melanie is a  sig­nificant  step. In that place, Mary, Mother of all  love,  showed her sorrow at humanity’s moral sickness. By her tears, she  helps us to understand better the painful gravity of sin and the rejection of God. The message of La Salette was addressed to two young shepherds at a time of great hardship, when people were afflicted by  famine  and subjected to widespread injustice. In additon, indifference or hostility to the Gospel message was increasing. She shares in the trials of her children and suffers at seeing them estranged from Christ’s Church to the point of forgetting or rejecting  God’s presence in their life and the holiness of  his name. Her words continue to have real timeliness for a world that still suffers the scourges of war and hunger, and so many  evils which  are the signs and often the consequence of human sin.  She wishes to lead us to the joy born of peacefully accomplishing the missions  which God gives us. Mary isa present in the  Church as she was on the day of the Cross, the day of the Resurrection  and the day of Pentecost. She will never abandon men created in the image  and likeness of God and to whom he has given the power  to become  children of God (cf. Jn 1:12). May she lead all  the  nations of the earth to her Son!



LIBERATING LOVE OF OUR LADY

January 14, 2009

*Dr.Ivo da Conceiçao Souza

(ex-Professor, Rachol Seminary, GOA 403719 )

 

From my childhood I had devotion to Mary, Mother of Jesus and Mother of the Church. One of the places where my earthly Mother has taken me, together with my brothers and sister, was Tivim, Goa, for the novena of Our Lady, our heavenly Mother. There I could see people flocking from all corners of Goa, not only Catholics, but even Hindus. Incidentally, the name THIE is linked to the “dovornnem”, a place where the people used to keep their luggage, after having carried it for a long distance, and rest for a while. This is the place where people come to lay down their existential worries. This devotion to Mary brings us to the theme of burning vitality, namely the theme of liberation, as the name itself implies “Our Lady of Deliverance” (Livrament Saibinn). This liberation can be specifically ‘safety in delivery’ (as it was a danger in the pre-medical days) or, in a general way, throughout life-situation. Mary is there with us in every danger of our existence. She is our Mother who gives us courage in our distress. This is one of the issues that has divided the Christians throughout centuries. We have to steer between Scylla of “mariophobia” and Charybdis of “mariolatry” (or “mariocentrism”) with the help of a deeper reflection on the biblical data. It is high time to be prepared to face those “believers” who from door to door try to denigrate Mary…

It is clear that Mary has a place in the Gospels as the Mother of Jesus. She is the one who remained faithful to God’s Word and brought the Saviour to the world. She is the one who joined Jesus through her deep faith. “Before she conceived Jesus in her womb, she conceived him in her heart”, as St.Augustine beautifully puts it.

Tradition has found Mariological overtones in the Old Testament, right from the beginning of Salvation History, in Gn 3:15: “I will put enmity between you and the woman, and between your seed and her seed; it shall crush your head, and you shall strike its heel”. From the context, it is clear that there will be continual struggle between Satan and the descendents of the Woman, that is, humankind. In Hebrew, zera’ (seed) is masculine noun and means collective offspring. In the second part of the verse (15b), the masculine pronoun hu’ refers to this offspring and is translated as “it”. But in the Masoretic tradition, the Hebrew consonants hu (heth and vaw with dagesh on its belly) were sometimes pointed as feminine hi (heth and yod), so that the Latin Vulgate manuscripts offered the reading ipsa, “she”. This reading gave rise to the Mariological understanding of Gn 3:15 as the Woman crushing the head of the SERPENT-DEVIL (cf.Wis 2:24). In the Targumic tradition, it meant that the Jewish community would triumph over the DEVIL in the days of the King-Messiah. The “seed” refers to the person of Christ. But Medieval exegetes, basing themselves on the Latin translation of the Vulgate, “ipsa”, applied the expression directly to the Virgin Mary. The context of struggle has clear overtones of hope and victory. It brings up the “good news” of liberation, the First Gospel (Protevangelium). In this Yahwistic tradition, the author betrays his basic optimism.

Yahweh is the liberating God who will bring salvation to Israel and Judah, to all. Mary will be chosen by God to bring the Child-Saviour to the world in a different, unique way, virginally (cf. Mt 1:18), interpreted by the tradition as the fulfillment of Is 7:14 (see Mt 1:23). She will be the virginal Mother of Emmanuel (IMMANU-EL, “God-with-us”). She will rejoice when all her children live in love and peace (Is 66:7-14). Esther and Judith are heroines who set out to save the people of Israel. They are examples of liberating femininity. Esther personifies the grief of the people and uses all her feminine charms and leadership qualities to set the people free. She demonstrates to us what real freedom means: freedom from slavery, freedom for the service of others. Being free from, we become free for: Esther is the Woman for all Seasons, because she is the Woman for Others. Mary is also free from all kinds of slavery and, therefore, free for others, for the whole humanity. She is the Mother of renewed Humanity, she is the WOMAN FOR ALL SEASONS.

Judith is the symbol of liberation, she freed Israel from slavery. Through her leadership Israel overcame the powers of the world. It is clear that through these feminine leaders God vindicates himself as the Lord of history. Victory belongs to him. Mary is the new Esther, the new Judith. She is the blessed among all women. She is the symbol and leader of the renewed humanity.

Although there is little historical information about Mary in the New Testament, it does not mean that she has an insignificant role in God’s salvific plan and in the Gospels. In Markan Gospel, there are only two references to Mary: the first reference simply identifies Jesus as the ‘son of Mary’ (Mk 6:3); the second reference gives a little more information (Mk 3:31-35; Lk 8:19-21). The book of Revelation refers to the Woman (Rev 12:5), the symbol of the people of God, Israel or the Church. It may refer secondarily to Mary, as the Mother of the Messiah. The disciples of Jesus have Mary as their Mother. At the Cross, Jesus entrusts his disciples to Mary, by saying to John: “Behold your son!” (Jn 19:26). After the Resurrection, Mary is with the disciples of Jesus at the Upper Room, waiting for more signs (cf. Acts 1:14). Mary’s hymn MAGNIFICAT (Lk 1:46-55) is a cry of joyful liberation, echoing the cry of Hannah (1 Sam 2:1-10).

Mary is the strong, mature woman. She has stood firmly throughout the vicissitudes of her existence. She has proclaimed justice in all situations. She has brought in a cultural revolution, a revolution of love, in the footsteps of her Son. She is the mouthpiece of justice and liberation. Like Deborah, Miriam, Judith and the unnamed mother of the seven sons of 2 Mac 7:20-23, Mary lived according to the manifesto of her Son, proclaimed at the beginning of his public ministry (cf. Lk 4:18-19, see Is 61:1-2). She is the adult, mature, committed woman, a Virgin-Mother totally devoted to her family and society. She is a fine balance of all qualities: loving and lovable, courageous, kind, faithful to God’s word, dedicated to the cause of her Son. She showed her courage while accepting God’s plan for her being the mother of Jesus. In the Temple of Jerusalem, the prophet Simeon announced that a sword would pierce her heart. As a mother she had to suffer with her Son, during his public ministry, during his passion, his death at the Cross. She listened to God’s voice, although she could not understand everything perfectly (cf. Lk 2:51c). She suffered with him throughout her life. She allowed him to grow for the integral liberation of humankind. Our devotion to Mary should help us grow in maturity. Instead of becoming a ‘deviation’, it should be a genuine devotion, building up our character and cementing love within the fabric of our day-to-day life struggle…