I am sorry that this is a day late, but the Annunciation is for us a permanent window into the Christian Mystery that can help us at any time.
The Mystery of the Annunciation is the Mystery of Grace
by Joseph Cardinal Ratzinger (Pope Benedict XVI)
Ignatius Insight
http://ignatiusinsight.com/features2009/ratzinger_annunciation_mar09.asp
The mystery of the annunciation to Mary is not just a mystery of silence.It is above and beyond all that a mystery of grace.
We feel compelled to ask ourselves: Why did Christ really want to be born of a virgin? It was certainly possible for him to have been born of a normal marriage. That would not have affected his divine Sonship, which was not dependent on his virgin birth and could equally well have been combined with another kind of birth. There is no question here of a downgrading of marriage or of the marriage relationship; nor is it a question of better safeguarding the divine Sonship. Why then?
We find the answer when we open the Old Testament and see that the mystery of Mary is prepared for at every important stage in salvation history. It begins with Sarah, the mother of Isaac, who had been barren, but when she was well on in years and had lost the power of giving life, became, by the power of God, the mother of Isaac and so of the chosen people.
The process continues with Anna, the mother of Samuel, who was likewise barren, but eventually gave birth; with the mother of Samson, or again with Elizabeth, the mother of John the Baptizer. The meaning of all these events is the same: that salvation comes, not from human beings and their powers, but solely from God—from an act of his grace.
(From Dogma und Verkundigung, pp. 375ff; quoted in Co-Workers of the Truth: Meditations for Every Day of the Year [Ignatius Press, 1992], pp. 99-100.)
The annunciation to Mary happens to a woman, in an insignificant town in half-pagan Galilee, known neither to Josephus nor the Talmud. The entire scene was "unusual for Jewish sensibilities. God reveals himself, where and to whom he wishes." Thus begins a new way, at whose center stands no longer the temple, but the simplicity of Jesus Christ. He is now the true temple, the tent of meeting.
The salutation to Mary (Lk 1:28-32) is modeled closely on Zephaniah 3: 14-17: Mary is the daughter Zion addressed there, summoned to " rejoice", in formed that the Lord is coming to her. Her fear is removed, since the Lord is in her midst to save her. Laurentin makes the very beautiful remark on this text: "... As so often, the word of God proves to be a mustard seed.... One understands why Mary was so frightened by this message (Lk 1:29). Her fear comes not from lack of understanding nor from that small-hearted anxiety to which some would like to reduce it. It comes from the trepidation of that encounter with God, that immeasurable joy which can make the most hardened natures quake."
In the address of the angel, the underlying motif the Lucan portrait of Mary surfaces: she is in person the true Zion, toward whom hopes have yearned throughout all the devastations of history. She is the true Israel in whom Old and New Covenant, Israel and Church, are indivisibly one. She is the "people of God" bearing fruit through God's gracious power. ...
Transcending all problems, Marian devotion is the rapture of joy over the true, indestructible Israel; it is a blissful entering into the joy of the Magnificat and thereby it is the praise of him to whom the daughter Zion owes her whole self and whom she bears, the true, incorruptible, indestructible Ark of the Covenant.
(From Daughter Zion: Meditations on the Church's Marian Belief [Ignatius Press, 1983], pp. 42-43, 82.)
New post on Glory to God for All Things
Our Conciliar Salvation
by fatherstephen
I consider it both a strange mystery but a settled matter of the faith that God prefers not to do things alone. Repeatedly, He acts in a manner that involves the actions of others when, it would seem, He could have acted alone.
Why would God reveal His Word to the world through the agency of men? Why would He bother to use writing? Why not simply communicate directly with people? Why speak to Moses in a burning bush? Why did the Incarnation involve Mary? Could He not have simply become man, whole, complete, adult, in a single moment?
Such questions could be multiplied ad infinitum. But at every turn, what we know of God involves others as well. We may rightly conclude that such a means of acting pleases Him.
Today is the Feast of the Annunciation when the Church celebrates the Incarnation of Christ at word of the angel Gabriel to the Virgin Mary. An Orthodox hymn on the feast says:
The manner of His emptying cannot be known;the manner of His conception is beyond speech.An Angel ministers at the miracle; a virginal womb receives the Son;the Holy Spirit is sent down; the Father on high is well pleased,and according to their common counsel, a reconciliation is brought to passin which and through which we are saved.
“According to their common counsel” is a rich phrase describing this conciliar action of God.
At the same time that this conciliar mode of action seems obvious to Orthodoxy, it is frequently denied or diminished by others. There is a fear in some Christian quarters that were we to admit that God shared His action with any other, our salvation would be a matter of our own works and not the sovereign act of God. It is feared that a conciliar mode of action shares the glory of God with mere mortals.
It is true. This understanding shares the glory of God with mere mortals. But, interestingly, St. Paul says that man is the “image and glory of God” (1 Cor. 11:7). Apparently, we were brought into existence in order to have such a share.
The failure to understand this and the effort to re-invent the Christian story with diminished roles for angels and saints, or Christians themselves, comes very close to setting forth a different gospel altogether.
The Word became flesh of the Virgin Mary. The flesh of the Virgin is also the flesh that is nailed to the Cross (when her soul was itself mysteriously pierced). The flesh which we eat in the Eucharist is also the flesh of the Virgin - for there is no flesh of God that is not the flesh of the Virgin.
And is does no good to protest that the Word merely “took flesh” of the Virgin. For Adam cried out concerning Eve, “This is truly bone of my bone and flesh of my flesh.” And St. Paul noted concerning the wife of a man that a man should love her, “For no one ever yet hated his own flesh.”
I puzzle at how Christians who understand that it is wrong for a woman to say, “It’s my body and I can do with it what I want,” when she is carrying a child, can at the same time treat the Mother of God as though she had merely lent her womb to God for a period of time.
God’s conciliar action in our salvation is so thoroughly established that it involves our will, our soul, our flesh and bones. This is not only true in the Incarnation, but continues to be true for every saving effort in our lives. We cannot save ourselves, of course, for that, too, would be denying the conciliar action of God.
There is a saying among the fathers, “If anyone falls, he falls alone, but no one can be saved alone.” But I think we cannot even say that we fall alone - for the one who falls is equally bone of my bone and flesh of my flesh. Christ does not distance Himself from the one who falls, but unites Himself with him so completely that He endures the consequence of our fall, entering death and hell to bring us back alive.
The Church is nothing other than the conciliar salvation of God, bone of His bone and flesh of His flesh - His body. We are being saved together whether we will admit it or not. Those who study and quote the Bible are themselves handling documents that were written, copied and preserved by others. It is a conciliar document.
The Orthodox way of life urges us to embrace the fullness of our conciliar being. In sacraments and saints in worship and wonder we live within the cloud of witnesses and share the common struggle.
For this reason let us unite our song with Gabriel’s,
crying aloud to the Virgin:
“Rejoice, O Lady full of grace, the Lord is with you!From you is our salvation, Christ our God,Who, by assuming our nature, has led us back to Himself.Humbly pray to Him for the salvation of our souls!”
fatherstephen | March 25, 2014 at 3:34 pm | URL:New post on Glory to God for All Things
Our Conciliar Salvation
by fatherstephen
I consider it both a strange mystery but a settled matter of the faith that God prefers not to do things alone. Repeatedly, He acts in a manner that involves the actions of others when, it would seem, He could have acted alone.
Why would God reveal His Word to the world through the agency of men? Why would He bother to use writing? Why not simply communicate directly with people? Why speak to Moses in a burning bush? Why did the Incarnation involve Mary? Could He not have simply become man, whole, complete, adult, in a single moment?
Such questions could be multiplied ad infinitum. But at every turn, what we know of God involves others as well. We may rightly conclude that such a means of acting pleases Him.
Today is the Feast of the Annunciation when the Church celebrates the Incarnation of Christ at word of the angel Gabriel to the Virgin Mary. An Orthodox hymn on the feast says:
The manner of His emptying cannot be known;the manner of His conception is beyond speech.An Angel ministers at the miracle; a virginal womb receives the Son;the Holy Spirit is sent down; the Father on high is well pleased,and according to their common counsel, a reconciliation is brought to passin which and through which we are saved.
“According to their common counsel” is a rich phrase describing this conciliar action of God.
At the same time that this conciliar mode of action seems obvious to Orthodoxy, it is frequently denied or diminished by others. There is a fear in some Christian quarters that were we to admit that God shared His action with any other, our salvation would be a matter of our own works and not the sovereign act of God. It is feared that a conciliar mode of action shares the glory of God with mere mortals.
It is true. This understanding shares the glory of God with mere mortals. But, interestingly, St. Paul says that man is the “image and glory of God” (1 Cor. 11:7). Apparently, we were brought into existence in order to have such a share.
The failure to understand this and the effort to re-invent the Christian story with diminished roles for angels and saints, or Christians themselves, comes very close to setting forth a different gospel altogether.
The Word became flesh of the Virgin Mary. The flesh of the Virgin is also the flesh that is nailed to the Cross (when her soul was itself mysteriously pierced). The flesh which we eat in the Eucharist is also the flesh of the Virgin - for there is no flesh of God that is not the flesh of the Virgin.
And is does no good to protest that the Word merely “took flesh” of the Virgin. For Adam cried out concerning Eve, “This is truly bone of my bone and flesh of my flesh.” And St. Paul noted concerning the wife of a man that a man should love her, “For no one ever yet hated his own flesh.”
I puzzle at how Christians who understand that it is wrong for a woman to say, “It’s my body and I can do with it what I want,” when she is carrying a child, can at the same time treat the Mother of God as though she had merely lent her womb to God for a period of time.
God’s conciliar action in our salvation is so thoroughly established that it involves our will, our soul, our flesh and bones. This is not only true in the Incarnation, but continues to be true for every saving effort in our lives. We cannot save ourselves, of course, for that, too, would be denying the conciliar action of God.
There is a saying among the fathers, “If anyone falls, he falls alone, but no one can be saved alone.” But I think we cannot even say that we fall alone - for the one who falls is equally bone of my bone and flesh of my flesh. Christ does not distance Himself from the one who falls, but unites Himself with him so completely that He endures the consequence of our fall, entering death and hell to bring us back alive.
The Church is nothing other than the conciliar salvation of God, bone of His bone and flesh of His flesh - His body. We are being saved together whether we will admit it or not. Those who study and quote the Bible are themselves handling documents that were written, copied and preserved by others. It is a conciliar document.
The Orthodox way of life urges us to embrace the fullness of our conciliar being. In sacraments and saints in worship and wonder we live within the cloud of witnesses and share the common struggle.
For this reason let us unite our song with Gabriel’s,
crying aloud to the Virgin:
“Rejoice, O Lady full of grace, the Lord is with you!From you is our salvation, Christ our God,Who, by assuming our nature, has led us back to Himself.Humbly pray to Him for the salvation of our souls!”
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