Mysteries of Mary

O.P. Rev. Fr. Marie Dominique Philippe

Description

The Mysteries of Mary shows how the life of the Blessed Virgin Mary is perfectly and intimately identified with that of her Son. It is both a reflection on the most profound moments in Mary s earthly life, from the Immaculate Conception to Cana to Pentecost, and a systematic approach to the doctrine of Mary s spiritual maternity. Mary is the mother of all the faithful because she educates us as a mother, showing us through her example, her life, how we must live the mysteries of faith, hope, and the growth of charity. The early mysteries of Mary s life show us unswerving faith as Mary s soul and flesh are prepared to receive Jesus in the Nativity of the Lord. Through trial, charity is rooted and grows in Mary s heart, until finally that heart is pierced in the mysteries of sorrow. At last, the hope for the resurrected Lord blossoms in glory. Having endured with her Son the agonies of Calvary, Mary most immediately and fully experiences His return to life indeed, from the first beat of His glorious heart. The mysteries of Mary s life are signs that truly point us to the saving grace of Jesus. Highly recommended to anyone who wishes to imitate Mary through growth in the theological virtues of faith, hope, and charity.

Sujets

• Christian theology
• Catholic Church
• Christianity

Informations

• Publié par: St. Benedict Press LLC
• Date de parution: 01 mars 2011
• Nombre de lectures: 0
• EAN13: 9781935302773
• Langue: English

Extrait

The Mysteries of Mary
Growing in Faith, Hope, and Love with the Mother of God
Father Marie-Dominique Philippe, O.P.
Saint Benedict Press
Charlotte, North Carolina
Translated from the French by André Faure-Beaulieu.
Revised by Marcia Potempa and the Brothers and Sisters of Saint John.
Original Title: Mystère de Marie. Croissance de la vie chrétienne.
© Librairie Arthème Fayard, 1999
1958 La Colombe, Editions de la Colombe, Paris. English.
All Scripture quotations (unless specified otherwise) have been taken from the Revised Standard Version Bible, Catholic Edition; New Testament © 1965, Old Testament © 1966, Division of Christian Education of the National Council of Churches of Christ in the United States of America.
All quotations with the original French references have been translated directly from the French by the translators.
Nihil Obstat: Fr. A. Doolan, O.P, Maître en Théologie. Fr. R. Omez, O.P, Maître en Théologie.
Imprimi Potest: Fr. J. Kopf, O.P. Provincial Prior.
Imprimatur: Paris, June 18, 1958. Pierre Girard, s.s.v.g.
The Nihil Obstat and Imprimatur are a declaration that a book or pamphlet is considered to be free from doctrinal or moral error. It is not implied that those who have granted the Nihil Obstat and Imprimatur agree with the contents, opinions, or statements expressed.
© 2011 Community of St. John
All rights reserved. With the exception of short excerpts used in articles and critical reviews, no part of this work may be reproduced, transmitted, or stored in any form whatsoever, printed or electronic, without the prior written permission of the publisher.
Cover design by Milo Persic.
Cover image: The Annunciation, c. 1627 (oil on canvas), Charles Mellin (c. 1600-49) (attr. to). Musee Conde, Chantilly, France, The Bridgeman Art Library International.
ISBN: 978-1-935302-77-3
Printed and bound in the United States of America.
Saint Benedict Press
Charlotte, North Carolina
2011
C ONTENTS
Preface
Introduction
PART 1 T HE M YSTERIES OF M ARY’S G ROWTH IN C HARITY
1. The Immaculate Conception: The Initial Condition of Mary’s Charity
2. The Dormition and Assumption: The End of Mary’s Growth in Charity
PART 2 T HE M YSTERIES OF J OY: B UDDING OF M ARY’S C HARITY
3. The Virginal Consecration: Mary’s Surrender to God
4. The Annunciation and Fiat: Mary’s Specific Call
5. The Visitation: Mary’s First Initiative in Communal Life
6. The Nativity: Mary’s Joy in the Presence of Jesus
PART 3 T HE M YSTERIES OF M ARY’S P REPARATION FOR T RIALS
7. The Purification: Sorrow Is Introduced to Mary’s Joy
8. The Adoration of the Magi, the Flight to Egypt, and the Holy Innocents: Mary’s First Trials
9. The Finding of the Child Jesus in the Temple: The First Sorrow in Mary’s Heart
10. Life in Nazareth: Mary’s Charity in Work
PART 4 T HE M YSTERIES OF S ORROW: R OOTING OF M ARY ’ S C HARITY
11. The Wedding at Cana: Mary’s Cooperation in Jesus’ Apostolic Life
12. The Agony in the Garden: Mary’s Sorrow in Struggle and Solitude
13. The Crucifixion: Mary Joins Her Son in Suffering
14. The Holy Sepulcher: Mary Is Separated from Her Son
PART 5 T HE M YSTERIES OF G LORY: B LOSSOMING OF M ARY’S C HARITY
15. The Resurrection and the Freedom of Faith
16. The Ascension and the Poverty of Hope
17. Pentecost and the Fruitfulness of Love
Conclusion
About the Author
He found him in a desert land,
and in the howling waste of the wilderness;
he encircled him, and cared for him,
he kept him as the apple of his eye.
Like an eagle that stirs up its nest,
that flutters over its young,
spreading out its wings, catching them,
bearing them on its pinions,
The LORD alone did lead him,
and there was no foreign god with him.
Deut. 32:1-12.
But the path of the righteous
is like the light of dawn
which shines brighter and brighter
until full day.
Prov. 4:18.
P REFACE
A THEOLOGIAN can present in various ways the mystery of Mary, Mother of God. By following and using St. Thomas he can develop a treatise of scientific theology on the mystery of Mary. The order that St. Thomas gives us in the Summa Theologica can then be kept and supplemented since, thanks to the mystery of the Immaculate Conception, all theological studies of the mystery of Mary spread a new light, enabling us to enter more deeply into the mysteries of her personal sanctification, her divine motherhood and her cooperation in the mystery of Redemption. We can also see how one may complete, in the treatise on Christ, what St. Thomas already elaborated so brilliantly. Such theological research is animated by the increasingly pure and penetrating “understanding” of the mystery of Mary as the Father’s beloved daughter, the Word Incarnate’s beloved Mother, and the beloved Mother of all mankind.
What we are seeking to do above all in scientific theology is to discover the order God has established among the various mysteries of Mary’s life: the order He has established between the mystery of Mary and the mysteries of the Incarnation and Redemption; the order between the mystery of Mary and the mystery of the Church. Indeed, the theologian considers whatever he studies in the light of the wisdom of God. His greatest desire is to participate as much as possible in this light to the extent that faith allows. His most spontaneous impulse is thus to ask himself constantly how God in His wisdom sees the mystery of Mary, the mystery of her Immaculate Conception and the mystery of her Motherhood. Such a question obliges him to come back with ever increasing eagerness to the very sources of Revelation, since through Revelation God Himself teaches both the believer and the theologian. His desire to enter ever more deeply into the understanding of the mystery urges him to draw parallels between the mysteries in order to compare them. In order to enter more deeply into the mystery of the Immaculate Conception, the theologian compares and contrasts this mystery to that of original sin. He compares the fullness of grace implied in this mystery of the Immaculate Conception to Adam and Eve’s fullness of grace in original justice, as well as to the fullness of the grace of Christ.
Finally, to penetrate further and shed more light on the richness of the mystery, the theologian puts his philosophical knowledge at the service of his faith. He can then use the various analogies suggested by the mystery itself. To develop the mystery of Mary’s divine motherhood, he uses the analogies of human motherhood and of contemplation. Divine motherhood is a mystery of contemplation. Mary is Mother in the fullness of her faith. In her divine motherhood, she is blessed in her faith. Divine motherhood is also a mystery of real motherhood. These two analogies enable us to bring to light all that sets apart the mystery of Mary’s divine motherhood; we could say that these analogies shed a certain “negative” light on the mystery itself which generally gives the theologian an even stronger desire to return once more to the source of Revelation in order to adhere more fully and purely to the mystery as it was revealed to us by the Holy Spirit. The richness of such research and such theological contemplation is plainly seen.
One could also try to develop a treatise of biblical theology concerning the mystery of Mary. Then one would try to specify the special place that the revelation of this mystery holds in the Old Testament as a prefiguration, and the place this mystery holds in the New Testament: in St. Paul’s Epistles, the Synoptic Gospels, the Book of Revelation and St. John’s Gospel. One would bring into light the way in which this revelation was carried out progressively and the predominant aspects and secondary aspects by which this mystery is revealed to us in Holy Scripture. Lastly one would try to specify the meaning of this mystery in relation to other revealed mysteries: those of God, of Christ and of the Church.
One could also try to develop a treatise of positive theology (or maybe it could be called: a theology of Tradition, of the life of the Church) about the mystery of Mary. One would then need to show how, little by little, the mystery of Mary was developed and clarified in the Church, leading to the two great proclamations of the dogmas of the Immaculate Conception and the Assumption. How did this clarification come about? What were its predominant orientations? The parallel between Mary and Eve comes to mind, as well as Mary’s different relationships with Jesus and the three Divine Persons. It would also be necessary to ponder why— at least as far as a theologian can know!—there is this development and why this order in the development. Indeed, nothing is left to chance, particularly when it concerns the proclamation of dogmas. Thus there is a temporal order in God’s guidance of the Church, an order which is a reflection of God’s wisdom. The theologian must be very attentive to this. He must try to discern the meaning of this order in God’s guidance. Why these most recent dogmas regarding the mystery of Mary? Why the dogmas of the Immaculate Conception and the Assumption? Why does the Holy Spirit, who guides the Church, orient our faith in such an imperative way toward the “Woman” of the vision in the Book of Revelation? Is there not a mysterious connection between these incredibly luminous, glorious revelations about Mary, our Mother— the sign in the sky—and the intense and overpowering rise of contemporary forms of atheism? It was at the Cross that she was given to us; it is when the Church is crucified that she is given to us, so that the faithful disciples may not be alone.
Finally, the theologian could develop a treatise of spiritual theology (mystical theology) about the mystery of Mary. In this particular perspective, one would primarily try to show how Mary, who has been given to us as a Mother, can and must help us fully live our Christian life. One would try to see how this Mother educa