I would like to continue the discussion on the Immaculate Conception with more from the early Church Fathers. I will also add more from scripture. As we look into what St Andrew of Crete said in both a sermon and a canon we see him calling Mary immaculate and sinless (Jurgens Vol. 3, 1970). We also can find St. Germain of Constantinople calling Mary the Immaculate Lady (Jurgens Vol. 3, 1970). So from the earliest times of the Church we find leaders calling Mary Immaculate. This can only be done through a special act of God. This act happened at the time of Mary’s conception. So can we find other areas in scripture where there may be proof that Mary was indeed sinless.
The best place to see one precast for Mary is in Exodus. We see the Ark of the Covenant and how it is to be built. In Exodus 25:11-21 we read “And thou shalt overlay it with the purest gold, within and without; and over it thou shalt make a golden crown round about: And four golden rings, which thou shalt put at the four corners of the ark: let two rings be on the one side, and two on the other. Thou shalt make bars also of setim wood, and shalt overlay them with gold. And thou shalt put them in through the rings that are in the sides of the ark, that it may be carried on them: And they shall be always in the rings, neither shall they at any time be drawn out of them. And thou shalt put in the ark the testimony which I will give thee. Thou shalt make also a propitiatory of the purest gold: the length thereof shall be two cubits and a half, and the breadth a cubit and a half. Thou shalt make also two cherubims of beaten gold, on the two sides of the oracle. Let one cherub be on the one side, and the other on the other. Let them cover both sides of the propitiatory, spreading their wings, and covering the oracle, and let them look one towards the other, their faces being turned towards the propitiatory wherewith the ark is to be covered. In which thou shalt put the testimony that I will give thee. Thence will I give orders, and will speak to thee over the propitiatory, and from the midst of the two cherubims, which shall be upon the ark of the testimony, all things which I will command the children of Israel by thee. Thou shalt make a table also of setim wood, of two cubits in length, and a cubit in breadth, and a cubit and a half in height.” Only the purest gold was to be used. If God was so particular about what was going to carry his word written on stone think how much more he would want to have of His Word in flesh.
We also look at some of the common arguments against the Immaculate Conception. The first is from St. Paul’s letter to the Romans 3:23 here we read the “all have sinned and are deprived Gods glory”. This is address by looking at what is meant by St Paul when he says “all”. If we are to that this literally we will have to include children under the age of reason and Adam and Eve before the fall. We then must also include Jesus in this. If God has allowed exceptions to this why could he not have included Mary in the exceptions (Keating, 1988). We could also address St Luke’s Gospel where we find Mary saying “My spirit rejoices in God my savior” LK 1:47. Catholics never state that Mary never needed a savior. We just believe that God (Jesus) gave her a special grave at the time of her conception therefore saving her at that time (Chacon & Burnham, 2003).
Again I ask if you have any questions to please ask. If you would like to comment please do so. I will try to address these as I am able. Thank you for reading and God Bless you.
Resources
Chacon, Fr. F., & Burnham, J. (2003). Beginning Apologetics 6; How to Explain and Defend Mary. Farmington, NM. San Juan Seminars.
Holweck, F. (1910). Immaculate Conception. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved April 12, 2009 from New Advent: http://www.newadvent.org/cathen/07674d.htm
Jurgens, W.A. (1970). The Faith of the Early Fathers Volume 1. MN: The Liturgical Press.
Jurgens, W.A. (1970). The Faith of the Early Fathers Volume 2. MN: The Liturgical Press.
Jurgens, W.A. (1970). The Faith of the Early Fathers Volume 3. MN: The Liturgical Press.
Keating K. (1988). Catholicism and Fundamentalism; The Attack on “Romanism” by “Bible Christians”. San Francisco, CA. Ignatius Press.
Marians of the Immaculate Conception. (2008). The Blue Scapular and the Confraternity of the Immaculate Conception. National Shrine of the Divine Mercy, Stockbridge, MA.
Monday, May 25, 2009
Sunday, May 24, 2009
Was Mary Assumed Body and Soul into Heaven?
Introduction
The Assumption of Mary is a topic often proposed to Catholics, accompanied by the challenging question: where is it in the Bible? Addressing this, many struggle to find a straightforward answer, often relying on tradition. In this exploration, I will delve into the biblical roots of the Assumption, drawing from scripture and Church Tradition to shed light on this doctrine.
Biblical Precedence for the Assumption
Contrary to the belief that Mary ascended to heaven under her own power, Catholic doctrine holds that Jesus, in His divine nature, assumed Mary's body and soul into heaven. This concept finds resonance in biblical instances. Genesis 5:24 speaks of Enoch, "taken" by God, and Hebrews 11:5 narrates Enoch's ascension due to his faith. Similarly, 2 Kings 2:11 depicts Elijah's fiery chariot ascent. Moreover, after Christ's death, saints were resurrected, suggesting their bodies might have gone to heaven.
The Symbolism of the Ark
To understand the Assumption, considering Mary as the Ark of the Covenant is essential. In Revelation 11:19-12:1, the heavenly temple reveals the Ark, representing Mary. Just as the Ark carried the Word of God in imperishable form, Mary bore the incarnate Word. Just as the Ark was preserved, Mary, being sinless, wouldn't undergo corruption.
Theological Insight from Early Church Fathers
Early Church Fathers, like St. Gregory of Tours and St. John Damascene, provide valuable insights into the Assumption. St. Gregory's Eight Books of Miracles elucidates the event, while St. John Damascene's homilies affirm Mary's bodily assumption into heaven. These perspectives bolster the theological basis for this doctrine.
Conclusion
In essence, the Assumption of Mary finds biblical support through analogies, symbols, and early Church writings. Exploring these facets not only deepens our understanding of this doctrine but also strengthens the connection between biblical teachings and Catholic traditions. For further discussions or queries, feel free to engage, and I'll gladly provide more insights backed by research and Church teachings.
References
Catholic Answers. (2005). The Essential Catholic Survival Guide. San Diego, CA: Catholic Answers, Inc.
Jurgens, W.A. (1970). The Faith of the Early Fathers Volume 3. MN: The Liturgical Press.
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