Mary: Mother of God

Fundamentalists are sometimes horrified when the Virgin Mary is referred to as the Mother of God. However, their reaction often rests upon a misapprehension of not only what this particular title of Mary signifies but also who Jesus was, and what their own theological forebears, the Protestant Reformers, had to say regarding this doctrine.
A woman is a man’s mother either if she carried him in her womb or if she was the woman contributing half of his genetic matter or both. Mary was the mother of Jesus in both of these senses; because she not only carried Jesus in her womb but also supplied all of the genetic matter for his human body, since it was through her—not Joseph—that Jesus "was descended from David according to the flesh" (Rom. 1:3).
Since Mary is Jesus’ mother, it must be concluded that she is also the Mother of God: If Mary is the mother of Jesus, and if Jesus is God, then Mary is the Mother of God. There is no way out of this logical syllogism, the valid form of which has been recognized by classical logicians since before the time of Christ.
Although Mary is the Mother of God, she is not his mother in the sense that she is older than God or the source of her Son’s divinity, for she is neither. Rather, we say that she is the Mother of God in the sense that she carried in her womb a divine person—Jesus Christ, God "in the flesh" (2 John 7, cf. John 1:14)—and in the sense that she contributed the genetic matter to the human form God took in Jesus Christ.
To avoid this conclusion, Fundamentalists often assert that Mary did not carry God in her womb, but only carried Christ’s human nature. This assertion reinvents a heresy from the fifth century known as Nestorianism, which runs aground on the fact that a mother does not merely carry the human nature of her child in her womb. Rather, she carries the person of her child. Women do not give birth to human natures; they give birth to persons. Mary thus carried and gave birth to the person of Jesus Christ, and the person she gave birth to was God.
The Nestorian claim that Mary did not give birth to the unified person of Jesus Christ attempts to separate Christ’s human nature from his divine nature, creating two separate and distinctpersons—one divine and one human—united in a loose affiliation. It is therefore a Christological heresy, which even the Protestant Reformers recognized. Both Martin Luther and John Calvin insisted on Mary’s divine maternity. In fact, it even appears that Nestorius himself may not have believed the heresy named after him. Further, the "Nestorian" church has now signed a joint declaration on Christology with the Catholic Church and recognizes Mary’s divine maternity, just as other Christians do.
Since denying that Mary is God’s mother implies doubt about Jesus’ divinity, it is clear why Christians (until recent times) have been unanimous in proclaiming Mary as Mother of God.

The Church Fathers, of course, agreed, and the following passages witness to their lively recognition of the sacred truth and great gift of divine maternity that was bestowed upon Mary, the humble handmaid of the Lord.

What is the story behind the image of Our Lady of Perpetual Help?

The image of Our Lady of Perpetual Help is an icon, painted on wood, and seems to have originated around the thirteenth century.  Traditionally, the image is also known as “Our Lady of Perpetual Succour.”  The icon (about 54 x 41.5 centimeters) depicts our Blessed Mother Mary, under the title “Mother of God,” holding the Child Jesus.  The Archangels Michael and Gabriel, hovering in the upper corners, hold the instruments of the Passion– St. Michael (in the left corner) holds the spear, the wine-soaked sponge, and the crown of thorns, and St. Gabriel (in the right corner) holds the cross and the nails.  The intent of the artist was to portray the Child Jesus contemplating the vision of His future Passion.  The anguish He feels is shown by the loss of one of His sandals.  Nevertheless, the icon also conveys the triumph of Christ over sin and death, symbolized by the golden background (a sign of the glory of the resurrection) and the manner in which the angels hold the instruments, i.e. like trophies gathered up from Calvary on Easter morning.

In a very beautiful way, the Child Jesus grasps the hand of the Blessed Mother.  He seeks comfort from His mother, as He sees the instruments of His passion.  The position of Mary’s hands– both holding the Child Jesus (who seems like a small adult) and presenting Him to us– convey the reality of our Lord’s incarnation, that He is true God who became also true man.  In iconography, Mary here is represented as the Hodighitria, the one who guides us to the Redeemer.  She also is our Help, who intercedes on our behalf with her Son.  The star painted on Mary’s veil, centered on her forehead, highlights her role in the plan of salvation as both the Mother of God and our Mother

According to popular tradition, a merchant acquired the icon of Our Lady of Perpetual Help from the island of Crete and had it shipped to Rome towards the end of the fifteenth century.  During the voyage, a terrible storm arose, threatening the lives of all on ship.  The passengers and crew prayed to our Blessed Mother, and were saved.

Once in Rome, the merchant, dying, ordered that the image should be displayed for public veneration.  His friend, who retained the image, received further instructions: in a dream to his little daughter, the Blessed Mother appeared and expressed the desire for the image to be venerated in a Church between the Basilicas of St. Mary Major and St. John Lateran in Rome.  The image, consequently, was housed at the Church of St. Matthew, and became known as “The Madonna of Saint Matthew.”  Pilgrims flocked to the church for the next three hundred years, and great graces were bestowed upon the faithful.

After Napoleon’s troops destroyed the Church of St. Matthew in 1812, the image was transferred to the Church of St. Mary in Posterula, and remained there for nearly forty years.  There, the image was neglected and forgotten.

By divine providence, the forgotten image was rediscovered.  In 1866, Blessed Pope Pius IX entrusted the image to the Redemptorists, who had just built the Church of St. Alphonsus, down the street from St. Mary Major.  As a boy, the Holy Father had prayed before the image in the Church of St. Matthew.  He ordered the public display and veneration of the image, and fixed the feast of Our Lady of Perpetual Help as the Sunday before the Feast of the Nativity of St. John the Baptist.  In 1867, when the image was being carried in a solemn procession through the streets, a young child was cured, the first of many recorded miracles attributed to Our Lady of Perpetual Help.

To this day, the Church of St. Alphonsus displays the icon of Our Lady of Perpetual Help and welcome pilgrims for prayer.  May each of us never hesitate to invoke the prayers and intercession of Our Blessed Mother in time of need.

BIRTH OF MARY September 8th

BIRTH OF MARY September 8th

A. Valentini

The present Feast forms a link between the New and the Old Testament. It shows that Truth succeeds symbols and figures and that the New Covenant replaces the Old. Hence, all creation sings with joy, exults, and participates in the joy of this day.... This is, in fact, the day on which the Creator of the world constructed His temple; today is the day on which by a stupendous project a creature becomes the preferred dwelling of the Creator" (Saint Andrew of Crete)."Let us celebrate with joy the birth of the Virgin Mary, of whom was born the Sun of Justice.... Her birth constitutes the hope and the light of salvation for the whole world.... Her image is light for the whole Christian people" (From the Liturgy). As these texts so clearly indicate, an atmosphere of joy and light pervades the Birth of the Virgin Mary. 1. Historical Details about the Feast The origin of this Feast is sought in Palestine. It goes back to the consecration of a church in Jerusalem, which tradition identifies as that of the present basilica of St. Ann. At Rome the Feast began to be kept toward the end of the 7th century, brought there by Eastern monks. Gradually and in varied ways it spread to the other parts of the West in the centuries that followed. From the 13th century on, the celebration assumed notable importance, becoming a Solemnity with a major Octave and preceded by a Vigil calling for a fast. The Octave was reduced to a simple one during the reform of St. Pius X and was abolished altogether under the reform of Pius XII in 1955. The present Calendar characterizes the Birth of Mary as a "Feast," placing it on the same plane as the Visitation. For some centuries now, the Birth has been assigned to September 8 both in the East and in the West, but in ancient times it was celebrated on different dates from place to place. However, when the Feast of the Immaculate Conception (which has a later origin than that of the Birth) was extended to the whole Church, the Birth little by little became assigned everywhere to September 8: nine months after the Solemnity of the Immaculate Conception. 2. At the Heart of Salvation As we know, the Gospels have not transmitted to us anything about the birth of the Virgin Mary. Their attention is completely centered on the mystery of Christ and His salvific mission. The birth of Mary is recounted by the Protevangelium of James (5:2), an apocryphal writing from the end of the 2nd century. Subsequent tradition is based on this account. The description - although in the manner of an apocryphal document - obviously presents an important historical event: the birth of the Mother of the Lord. But the problem that concerns us here is the significance of this event. In the case of all the Saints, the Church commemorates their birthday on the day of their return to the Lord. However, in the cases of St. John the Baptizer and the Blessed Virgin, it also celebrates the day of their earthly birth. This is a singular fact already emphasized in ancient times, for example, by Paschasius Radbertus (d. about 859). The reason for this fact is not found primarily in the greatness or the privileges of the persons involved but in the singular mission that was theirs in the History of Salvation. In this light, the birth of the Blessed Virgin is considered to be - like that of John the Baptizer - in direct relationship with the coming of the Savior of the world. Thus, the birth and existence of Marysimilar to and even more than those of the Baptizer - take on a significance that transcends her own person. It is explained solely in the context of the History of Salvation, connected with the People of God of the Old Covenant and the New. Mary's birth lies at the confluence of the two Testaments - bringing to an end the stage of expectation and the promises and inaugurating the new times of grace and salvation in Jesus Christ. Mary, the Daughter of Zion and ideal personification of Israel, is the last and most worthy representative of the People of the Old Covenant but at the same time she is "the hope and the dawn of the whole world." With her, the elevated Daughter of Zion, after a long expectation of the promises, the times are fulfilled and a new economy is established (LG 55). The birth of Mary is ordained in particular toward her mission as Mother of the Savior. Her existence is indissolubly connected with that of Christ: it partakes of a unique plan of predestination and grace. God's mysterious plan regarding the incarnation of the Word embraces also the Virgin who is His Mother. In this way, the Birth of Mary is inserted at the very heart of the History of Salvation. 3. Christological Orientations The Biblical readings of the Feast have a clear Christological- salvific orientation that forms the backdrop for contemplating the figure of Mary. Micah 5:1-4a. The Prophet announces the coming of the Lord of Israel who will come forth from Bethlehem of Judah. The Mother of the Messiah, presented as one about to give birth, will give life to the prince and pastor of the house of David who will bring justice and peace. She will work with the Messiah to bring forth a new people. Romans 8.28-30. This passage does not speak directly about Mary but about the believer justified by the grace of Christ and gifted with the indwelling of the Spirit. He or she has been chosen and called from all eternity to share Christ's life and glory. This is true in a privileged manner for Mary, Spouse and Temple of the Holy Spirit, Mother of God's Son, and intimately united with Him in a Divine plan of predestination and grace. Matthew 1:1-16, 18-23. The meaning of this seemingly and genealogy is theologically profound: to place Jesus, the MessiahLord, within the dynastic tree of His people. He is a descendant, and in fact "the descendant," of Abraham (cf. Gal 3:16) and the Patriarchs in accord with the promises, and He is the semi-heir of the Prophets. The ring that united Christ with His people is Mary, Daughter of Zion and Mother of the Lord. The virginity stressed by the Gospel text is the sign of the Divine origin of the Son and of the absolute newness that now breaks forth in the history of human beings. The Christological-salvific purpose and tone dominate not only the Bible readings but also the Eucharistic Celebration and the Liturgy of the Hours. It has been observed that, although the texts of this Feast's celebration are less rich than those of other Marian feasts, they do have one outstanding characteristic: "The number of themes is rather restricted, [but] there are extremely numerous invitations to joy" (J. Pascher). Indeed, joy pervades the whole of this Feast's liturgy. If many "will rejoice" at the birth of the precursor (cf. Lk 1:14), a much greater joy is stirred up by the birth of the Mother of the Savior. Hence, this is a Feast that serves as a prelude to the "joy to all people" brought about by the Birth of the Son of God at Christmas and expressed by the singing of hymns and carols. Added to this theme of joy on this Marian Feast is that of light because with Mary's birth the darkness is dispersed and there rises in the world the dawn that announces the Sun of Justice, Christ the Lord. Taken from: Dictionary of Mary (NY: Catholic Book, 1985) Catholic Book Publishing Company 257 W. 17th St. NY 10011 (212)243-4515

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PRAYER OF SAINT ALPHONSUS LIGUORI. (ONE THING NECESSARY)

PRAYER OF SAINT ALPHONSUS LIGUORI. (ONE THING NECESSARY)

Arinze Ani ⋅ Prayers, Prayers to Jesus ⋅ 

O my God, help me to remember that time is short, eternity long.
What good is all the greatness of this world at the hour of death?
To love You, my God, and save my soul is the one thing necessary.
Without You, there is no peace of mind or soul.
My God, I need fear only sin and nothing else in this life,
for to lose You, my God, is to lose all.
O my God, help me to remember that I came into this world with nothing,
and shall take nothing from it when I die.
To gain You, I must leave all.
But in loving You,
I already have all good things,
the infinite riches of Christ and His Church in life,
Mary’s motherly protection and perpetual help,
and the eternal dwelling place Jesus has prepared for me.
Eternal Father, Jesus has promised
that whatever we ask in His Name will be granted us.
In His Name, I pray:
give me a burning faith,
a joyful hope,
a holy love for You.
Grant me perseverance in doing Your will
and never let me be separated from You.
My God and my All,
make me a saint.

Amen.

St. Gerald

Facts

Feastday: December 5

Death: 1109

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In the latter half of the eleventh century, the archbishop of Toledo named Bernard, was delegated by the Pope to bring about an ecclesiastical reform in Spain. He called in various French clerics and monks, among whom was St. Gerald, Abbott of Moissac, who was appointed choir director of theCathedral of Toledo.

So well did this saintly man fulfil his duties and so much did he influence the people for good, that when the See of Braga became vacant, Gerald was selected by the clergy and people of that city to be their bishop. Gerald visited his diocese eradicating the abuses that had cropped up, especially that of the administering of ecclesiastical investiture by laymen.

This man of God was called to his heavenly reward on December 5, 1109, at Bornos, Portugal. His feast day is December 5th.

• ← St. Georgia
• St. Gerald of Sauve-Majeure →

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More about St. Gerald from Wikipedia

Gerald of Braga, born in Cahors, Gascony, was a Benedictine monk at Moissac, France. He later worked with the archbishop in Toledo, Spain, and served as cathedral choir director. He baptised Alfonso I of Portugal.He later became the reforming Bishop of Braga, Portugal in 1100[1] and stopped ecclesiastical investiture by laymen in his diocese.

Notes

1. ^ Saint Gerald of Braga Patron Saint Index

• ← St. Georgia
• St. Gerald of Sauve-Majeure →

Saint Gerard Majella

Nine Day Novena

Novena to Saint Gerard
Strive each day to practice in the virtue indicated in the petition.

1st Day

Saint Gerard, ever full of faith obtain for me that , believing firmly all that the Church of God proposes to my belief, I may strive to secure through a holy life the joys of eternal happiness.

Then say Nine Hail Marys, with the following Versicle and Prayer.
V. Pray for us, O Saint Gerard.
R. That we may be made worthy of the promises of Christ.

Let us Pray

O Almighty and everlasting God, who didst draw to thyself Saint Gerard, even from his tenderest years, making him conformable to the Image of Thy Crucified Son, grant we beseech Thee, that imitating his example, through Jesus Christ our Lord. Amen.

2nd Day

Saint Gerard, most generous saint, who from thy tenderest years didst care so little for the goods of earth, grant that I may place all my confidence in Jesus Christ alone, my true Treasure, who alone can make me happy in time and in eternity.
Then say Nine Hail Marys, with the following Versicle and Prayer.
V. Pray for us, O Saint Gerard.
R. That we may be made worthy of the promises of Christ.

3rd Day

Saint Gerard, bright seraph of love, who despising all earthly love, didst consecrate thy life to the service of God and thy neighbor, promoting God’s glory in thy lowly state, and ever ready to assist the distressed and console the sorrowful, ob5tain for me, I beseech thee, that loving God the only God and my neighbor for His sake, I may be hereafter united to Him for ever in glory.
Then say Nine Hail Marys, with the following Versicle and Prayer.
V. Pray for us, O Saint Gerard.
R. That we may be made worthy of the promises of Christ.

4th Day

Saint Gerard, spotless lily of purity, by the angelic virtue and thy wonderful innocence of life thou didst receive from the Infant Jesus and His Immaculate Mother, sweet pledges of tenderest love, grant, I beseech thee, that I may ever strive in my life-long fight, and thus win the crown that awaits the brave and the true.
Then say Nine Hail Marys, with the following Versicle and Prayer.
V. Pray for us, O Saint Gerard.
R. That we may be made worthy of the promises of Christ.

5th Day

Saint Gerard, model of holy obedience, who through thy life didst heroically submit the judgment to those who represent Jesus Christ to thee, thus sanctifying thy lowliest actions, obtain for me from God cheerful admission to His Holy Will and the virtue of perfect obedience, that I may be made comfortable to Jesus, my Model, who was obedient even to death.
Then say Nine Hail Marys, with the following Versicle and Prayer.
V. Pray for us, O Saint Gerard.
R. That we may be made worthy of the promises of Christ.

6th Day

Saint Gerard, most perfect imitator of Jesus Christ our Redeemer, do thou whose greatest glory was to be humble and lowly, obtain that I too, knowing my littleness in God’s sight, may be found worthy to enter the kingdom that is promised to the humble and lowly of heart.
Then say Nine Hail Marys, with the following Versicle and Prayer.
V. Pray for us, O Saint Gerard.
R. That we may be made worthy of the promises of Christ.

7th Day

Saint Gerard, unconquered hero, most patient in suffering, do thou who didst glory in infirmity, and under slander and most cruel ignominy didst rejoice to suffer with Christ, obtain for me patience and resignation in my sorrows, that I may bravely bear the cross that is to gain for me the crown of everlasting glory.
Then say Nine Hail Marys, with the following Versicle and Prayer.
V. Pray for us, O Saint Gerard.
R. That we may be made worthy of the promises of Christ.

8th Day

Saint Gerard, true lover of Jesus in the Blessed Sacrament of the Altar, do thou who didst kneel long hours before the Tabernacle, and there didst taste the joys of the Paradise. Obtain for me, I beseech thee, the spirit of prayer and an undying love for the Most Holy Sacrament, that thus receiving frequently the Body and Blood of Jesus, I may daily grow in His holy love and merit the priceless grace of loving Him even to the end.
Then say Nine Hail Marys, with the following Versicle and Prayer.
V. Pray for us, O Saint Gerard.
R. That we may be made worthy of the promises of Christ.

9th Day

Saint Gerard, most favorite child of heaven, to whom Mary gave the Infant Jesus in the day of thy childhood, to whom she sweetly came before thou didst close thine eyes In death, obtain for me I beseech thee, so to seek and love my Blessed Mother during life, that she may be my joy and consolation in this valley of tears, until with thee, before the throne of God, I may praise her goodness for all eternity. Amen.
Then say Nine Hail Marys, with the following Versicle and Prayer.
V. Pray for us, O Saint Gerard.
R. That we may be made worthy of the promises of Christ.

The Angelus

The Angel of the Lord declared to Mary:
And she conceived of the Holy Spirit. 

Hail Mary, full of grace, the Lord is with thee; blessed art thou among women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of
our death. Amen. 

Behold the handmaid of the Lord: Be it done unto me according to Thy word. 

Hail Mary . . . 

And the Word was made Flesh: And dwelt among us. 

Hail Mary . . . 

Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ.

Let us pray: 

Pour forth, we beseech Thee, O Lord, Thy grace into our hearts; that we, to whom the incarnation of Christ, Thy 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 the same Christ Our Lord.

Amen.  

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"Hail, full of grace, the Lord is with you" (Lk 1:28) 

 "Blessed are you among women,
 and blessed is the fruit of your womb"
(Lk 1:42).