Posts tagged ‘Mary’

December 9, 2018

He remains in the very thick of it

From Scott Cairns’ book The End of Suffering:

Well, the story goes that He has descended into the very thick of it.

The story goes that He remains in the very thick of it.

In mystical synergia, He collaborates with His Body, now and ever. In appalling condescension, He remains Emmanuel, God with us. Whereas we had brought only death and brokenness to that mix, He has brought life and wholeness.

…He did not save Himself, but gather gave Himself.

He did not come simply to rid the Jews of the oppressive Romans any more than He came to trump the other oppressive circumstances that His oddly beloved creatures have continued to construct for themselves and others. On the contrary, He came to suffer the results of those cosmic bad choices with us, and by so doing to both show us how we might survive them and to enable our survival—in Himself.

That is to say, He did not come here to undo our choices, but to move through them victoriously, and to show us how we might likewise move. He did not come to eclipse us, or to overrule our persons. On the contrary, He came to endow our persons with the self-same unending life.

“I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church” (Col. 1:24).

..,A more likely translation seems to me to be what is yet to be done.

In any case, this does not exactly solve our puzzle. One is very likely still to ask, what is yet to be done?

What is it that Saint Paul and the rest of us are expected to supply?

Could it be ourselves?

The very heart of an efficacious faith, it seems to me now, is bound up precisely in our—watchfully—living into this mystery of what appears to be God’s continuing desire for collaboration between Himself and His creation.

From Adam’s naming of the animals through each successive patriarch, prophet, and holy man or woman, God has shown a predilection for working with His people, as opposed to simply working on them. God is intent, generation after generation on finding one or more of us to suffer the chore with Him. They may or may not always be the best specimens—Moses, Abraham, Lot, David, etc.—but their success is inevitably bound up with their complying with His will, and colluding with it. We find instances of this dynamic collaboration throughout our biblical texts and throughout their surrounding traditions.

One chief instance that comes to mind is illustrated in the Gospel dialogue that accompanies the event we call the Annunciation—that most curious exchange between the Archangel Gabriel and the Theotokos—and I glimpse in that fascinating give-and-take the Holy Mother’s necessary concurrence with the angelic messenger’s announcement. The angel reveals to her the message from on high, and she replies, “Behold the majdservant of the Lord! Let it be to me according to your word” (Lk. 1:38).

The point is, she said yes to God’s messenger. One despairs to think what would have become of us if she had said no.

…What, then, has yet to be done? What—so far as you are concerned—is the nature of this odd-seeming isterimata that gives Saint Paul cause to rejoice even in the midst of suffering?

You’ll probably have to tell me.

I suspect that, just as each of us is unique in the eyes of our God Who loves us, each of us also will find a unique remedy for our separation from Him. Each of us will discover-—and either will bear or will shirk—a unique cross.

What the fathers and mothers of the church have taught me is that inevitably each of us will, in one or in a number of ways, partake of Christ’s suffering, and that these experiences will help us to apprehend all the more how we are both joined to Him and how we are joined to each other.

We may well have occasion to ask—as Christ Himself asked—that the cup be taken away, but we will fare far better if that request is followed by “yet not my will, but Your will be done.” We will fare far better if, like the Theotokos, we answer the call of the messenger, saying, “Behold the servant of the Lord. Let it be done to me according to your word.”

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April 30, 2018

with joyful and unblinking eyes

C.S. Lewis in Prince Caspian:

But all night Aslan and the Moon gazed upon each other with joyful and unblinking eyes.

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December 2, 2017

Reflections on Mary and God’s Family this Nativity

Mary is prominent for all Christians during the Nativity season, and she is particularly on my mind this year as my family and I have all just entered the Orthodox church. Raised in a deeply loving and devout Presbyterian home, I have come to believe that the Protestant and Evangelical churches (as well as Roman Catholics in some overlapping ways) have lost and grown to misunderstand a tremendous amount of the goodness and truth regarding Mary that was well known and cherished by the early Christians (who knew and loved Mary as one of their own community). Here is a very basic outline of what I have come to believe about Mary.

John Calvin, Huldrych Zwingli, Martin Luther, and John Wesley all wrote that Mary had no other children after giving birth to Jesus, and they each defended this ancient teaching as a theologically significant tenant of the Christian faith.

Why would Jesus have placed Mary into John’s care as he died if Mary had other sons of her own? This would have been a flagrant violation of the Law of Moses. Nowhere does Scripture (or any early Christian author) suggest that Mary had other children. James, a publicly recognized leader in the earliest church in Jerusalem, was know as one of several brothers of Jesus, raised in the same household. However, nothing in Scripture and none of the widespread early stories about Mary suggest that James cared for Mary as his own mother after Jesus died.

Many of the most revered early Christian writers use three titles for Mary regularly and in passing, as if these three titles were common knowledge and completely uncontroversial among all Christians: mother of God, ever-virgin, and all-pure. Orthodox Christians reject the Roman Catholic idea that Mary herself was conceived in any special way without sin (in fact, the Orthodox believe that it is a sad distortion of Scripture to teach that our fallen condition is in any way passed on through the God-given responsibilities of conceiving, birthing, and raising children). The Orthodox teach that Mary was a completely normal human who became the greatest example of humble obedience to God, pointing everyone only and ever to God. In this, she is all-holy or all-pure, that is a saint who has fully welcomed God into her life and who reveals Jesus Christ to us all.

To understand the title of “ever virgin,” it helps very much to understand one of the most basic descriptions of Mary used by two New Testament authors (who each clearly came to know Mary well during her life with the early church after Jesus Christ ascended into heaven). These two New Testament authors both understood and described Mary as the Ark of the New Covenant. They understand Mary to be the most sacred and set-apart vessel of God’s presence with us: the ark covered in gold, overshadowed by the wings of cherubim, kept within the Holy of Holies, so set-apart that it brought death to many who treated it as something that they could touch. One of these New Testament authors was John, with whom Mary lived and traveled according to all the earliest stories and traditions of the church. The other was Luke who, according to the earliest church traditions, interviewed Mary personally as part of his research for his gospel account. (Some of these same traditions also claim that Luke was trained in drawing the human figure as a standard part of his education as a doctor and that he painted the first image of Mary.)

The greatest feast days of the church that celebrate Mary’s life, center on readings from the Old Testament about the Ark of the Covenant. These readings are strange without an understanding of how Luke and John clearly reflected the earliest understanding of the Christian community of Mary herself as the Ark of the New Covenant.

This article by Scott Hahn (a Presbyterian scholar who converted to the Roman Catholic faith) expounds this wonderfully:

http://zuserver2.star.ucl.ac.uk/~vgg/rc/aplgtc/hahn/m4/ma.html

There is much more to be said about all the confusion that we have today around the interrelated ideas of purity, virginity, sexuality, and gender. As we moderns hear titles such as “ever virgin,” we subconsciously hear a condemnation of sex as dirty and of women as weak. These sad distortions and misunderstandings are based on long and complex abuses and arguments that grow more and more sinister and disconnected from the truth with each passing year. We need good thinking and writing on these topics to be sure. However, the most basic need and “solution” is not intellectual. Most importantly, we need to learn to love and respect some real and specific people. We need to learn to love and commune with Jesus and his mother Mary as revered and beloved members of their remarkable family. Everything else connects back to these two beautiful people and our relationships with them.

Because of the incarnation and life of Jesus Christ, God’s family is and always will be a real human family, with many ancestors of God, stretching all the way back to Noah and Adam. (In this sense, Eve and Adam are forbearers of God, just as Mary is the mother of God.) This family is a royal family, the product and fulfillment of David’s dynasty. And this kingdom is established forever with Jesus as the King and with Mary as the Queen Mother (Gebhirah and Malketha in Hebrew, a very prominent and powerful position in the courts of all Biblical kings). The book on this topic by Scott Hahn expounds this wonderfully (Hail, Holy Queen: The Mother of God in the Word of God). I recommend it highly as a starting place.

As Scott Hahn reflects on John’s relationship to Mary (from the lecture linked above), he points to the fact that we all receive Mary as our mother as we are united to Christ:

“[John] recognizes that he himself as the beloved disciple is merely a symbol of all of Christ’s disciples who are equally beloved. But he also recognized [this], I’ll bet, as he took Mary to his own home that very hour (it says in John 19). I mean, can you imagine living with Mary after the crucifixion, after the resurrection, after the ascension? She is now your mother. She is living in your home. What do you think you would do?”

Wherever you are in life and worship during this year, may your Nativity Season be blessed richly by Jesus Christ, the Son of Mary. May he and his mother both be at home in your home.

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October 28, 2017

but the men that drink the blood of God go singing to their shame

Their gods were sadder than the sea,
Gods of a wandering will,
Who cried for blood like beasts at night,
Sadly, from hill to hill.

“…The men of the East may spell the stars,
And times and triumphs mark,
But the men signed of the cross of Christ
Go gaily in the dark.”

“The men of the East may search the scrolls
For sure fates and fame,
But the men that drink the blood of God
Go singing to their shame.”

“…But you and all the kind of Christ
Are ignorant and brave,
And you have wars you hardly win
And souls you hardly save.”

From “The Ballad of the White Horse” by
G.K. Chesterton.

October 28, 2017

the thing I bear is a lesser thing

“…Come not to me, King Alfred, Save always for the ale:
Why should my harmless hinds be slain
Because the chiefs cry once again,
As in all fights, that we shall gain,
And in all fights we fail?”

“Your scalds still thunder and prophesy
That crown that never comes;
Friend, I will watch the certain things,
Swine, and slow moons like silver rings,
And the ripening of the plums.”

And Alfred answered, drinking,
And gravely, without blame,
“Nor bear I boast of scald or king,
The thing I bear is a lesser thing,
But comes in a better name.”

“Out of the mouth of the Mother of God,
More than the doors of doom,
I call the muster of Wessex men
From grassy hamlet or ditch or den,
To break and be broken, God knows when,
But I have seen for whom.”

“Out of the mouth of the Mother of God
Like a little word come I;
For I go gathering Christian men
From sunken paving and ford and fen,
To die in a battle, God knows when,
By God, but I know why.”

“And this is the word of Mary,
The word of the world’s desire
‘No more of comfort shall ye get,
Save that the sky grows darker yet
And the sea rises higher.’”

Then silence sank. And slowly
Arose the sea-land lord,
Like some vast beast for mystery,
He filled the room and porch and sky,
And from a cobwebbed nail on high
Unhooked his heavy sword.

From “The Ballad of the White Horse” by
G.K. Chesterton.

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December 2, 2014

King of all kings for her son she chose

‘I syng of a maiden’
Anonymous (1400)

Middle English original:

I syng of a mayden
That is makeles,
king of alle kinges
to here sone che chees.

He cam also stille
Ther his moder was
As dew in Aprylle,
That fallyt on the gras.

He cam also stille
To his modres bowr
As dew in Aprylle,
That falleth on the flowr.

He cam also stille
Ther his moder lay
As dew in Aprylle,
That falleth on the spray.

Moder & mayden
Was nevere noon but she:
Well may swich a lady
Godes moder be.

Modern English version:

I sing of a maiden
That is matchless,
King of all kings
For her son she chose.

He came as still
Where his mother was
As dew in April
That falls on the grass.

He came as still
To his mother’s bower
As dew in April
That falls on the flower.

He came as still
Where his mother lay
As dew in April
That falls on the spray.

Mother and maiden
There was never, ever one but she;
Well may such a lady
God’s mother be.

November 30, 2014

he is curtailed who overflowed all skies

Mary’s Song by Luci Shaw:

Blue homespun and the bend of my breast
keep warm this small hot naked star
fallen to my arms. (Rest…
you who have had so far to come.)
Now nearness satisfies
the body of God sweetly. Quiet he lies
whose vigor hurled a universe. He sleeps
whose eyelids have not closed before.
His breath (so slight it seems
no breath at all) once ruffled the dark deeps
to sprout a world. Charmed by dove’s voices,
the whisper of straw, he dreams,
hearing no music from his other spheres.
Breath, mouth, ears, eyes
he is curtailed who overflowed all skies,
all years. Older than eternity, now he
is new. Now native to earth as I am, nailed
to my poor planet, caught
that I might be free, blind in my womb
to know my darkness ended,
brought to this birth for me to be new-born,
and for him to see me mended
I must see him torn.

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January 1, 2014

you cannot visit the child without visiting the mother

From G.K. Chesterton in The Everlasting Man:

Here begins, it is needless to say, another mighty influence for the humanisation of Christendom. If the world wanted what is called a non-controversial aspect of Christianity, it would probably select Christmas. Yet it is obviously bound up with what is supposed to be a controversial aspect (I could never at any stage of my opinions imagine why); the respect paid to the Blessed Virgin. When I was a boy a more Puritan generation objected to a statue upon my parish church representing the Virgin and Child. After much controversy, they compromised by taking away the Child. One would think that this was even more corrupted with Mariolatry, unless the mother was counted less dangerous when deprived of a sort of weapon. But the practical difficulty is also a parable. You cannot chip away the statue of a mother from all round that of a new-born child. You can not suspend the new-born child in mid-air; indeed you cannot really have a statue of a new-born child at all. Similarly, you cannot suspend the idea of a new-born child in the void or think of him without thinking of his mother. You cannot visit the child without visiting the mother; you cannot in common human life approach the child except through the mother. If we are to think of Christ in this aspect at all, the other idea follows as it is followed in history. We must either leave Christ out of Christmas, or Christmas out of Christ, or we must admit, if only as we admit it in an old picture, that those holy heads are too near together for the haloes not to mingle and cross.

December 30, 2013

doth seek now with tears thy help to worship

So much to ponder in these ancient hymns of the Orthodox Church. I’m particularly struck by the repeated consideration given near the end of this hymn to the danger and difficulty of responding aloud to God’s revelation of Himself with “well-balanced songs of praise.” (Purchase an MP3 recording of this here, and see more ancient nativity hymn lyrics here.)
9th Ode of the 2nd Canon of Christ’s Nativity

Magnify, O my soul, her who is more honorable and more exalted in glory than the heavenly hosts.
I behold a strange and wonderful mystery: the cave a heaven, the Virgin a cherubic throne, and the manger a noble place in which hath lain Christ the uncontained God. Let us, therefore, praise and magnify Him.

Magnify, O my soul, the God born in flesh from the Virgin.
When the Magi saw a new and strange star appearing suddenly, moving in a wonderful way, and transcending the stars of heaven in brightness, they were guided by it to Christ, the King born on earth in Bethlehem, for our salvation.

Magnify, O my soul, the King born in a cave.
The Magi said, Where is the Child King, the newborn, Whose star hath appeared? For we have verily come to worship Him. And Herod, the contender against God, trembled, and began to roar in folly to kill Christ.

Magnify, O my soul, the God worshipped by the Magi.
Herod ascertained from the Magi about the time of the star by whose guidance they were led to Bethlehem to worship with presents Christ Who guided them, and so they returned to their country, disregarding Herod, the evil murderer of babes, mocking him.

Today the Virgin giveth birth to the Lord inside the cave.
Verily it is easier for us to endure silence since there is no dread danger therefrom for us. But because of our strong desire, O Virgin, and Mother of sameness, to indite well-balanced songs of praise, this becometh indeed onerous to us. Wherefore, grant us power to equal our natural inclination.

Glory to the Father, and to the Son, and to the Holy Spirit: Magnify, O my soul, the might of the indivisible and three-personed Godhead.
O pure one, Mother of the Word that appeareth newly from thee, O closed door, verily, as we behold the dark shadowy symbols pass away, we glorify the light of the truth and bless thy womb as is meet.

Both now and ever and unto ages of ages. Amen. Glorify, O my soul, her who hath delivered us from the curse.
The Christ-pleasing people, O Virgin, having deserved to be granted its desire by the coming of God, doth seek now with tears thy help to worship the glory of His enlivening appearance wherein is the renewal of birth; for it is thou who dost distribute grace, O pure one.

This too:

When it was time for thy presence on earth, the first enrollment of the world took place. Then it was that thou didst decide to enroll the names of men who believe in thy Nativity. Yea, that commandment did issue forth from Caesar, since the everlastingness of thine eternal kingdom hath been renewed. Wherefore, we offer what is better than moneyed tax, namely Orthodox theological sayings; to thee, O God, Savior of our souls.

October 9, 2013

true contemplatives

“Martha, Martha, you are worried and troubled about many things. But only one thing is necessary. Mary has chosen the better portion, which will not be taken away from her.” (Luke 10:41–42) In order to understand how Mary’s occupation represented the “better portion,” it is useful to consider her activity—sitting and listening to Jesus’ word—within the context of Luke’s larger story. For starts, this description supports a comparison of Mary of Bethany with Jesus’ own mother, who “kept all these things and pondered them in her heart” (Luke 2:19, 51). Both Jesus’ mother and Mary of Bethany are portrayed as true contemplatives, who embody the model described in the parable of the sower. In Luke’s version of that parable, the seeds “that fell on the good ground are those who, having heard the word with a noble and good [agathe] heart, keep it and bear fruit with patience” (Luke 8:15). For Luke, that is to say, true contemplation involves the hearing of God’s word in purity of heart. For Luke, both Jesus’ mother and Mary of Bethany are portrayed as occupied with the “one thing necessary.”

From The Jesus We Missed: The Surprising Truth About the Humanity of Christ by Patrick Henry Reardon.

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