In this last post about Mary, we will cover the last two of the four major Marian doctrines of the Early Church, her Immaculate Conception and that she was the Mother of God. I made this little Scriptural meme not too long ago.
Let's watch a video from Catholic Answers about Mary's Immaculate Conception.
https://www.youtube.com/watch?
If you do not read or watch anything about Mary, PLEASE watch these videos that give Biblical typology/multiple OT and NT parallels about Mary that I embedded in the last 2 blog posts (Mary 1 of 3 and Mary 2 of 3). If you have already watched them, great!
Immaculate Conception
The Odes of Solomon ch 19 (80 ad)
"So the Virgin became a mother with great mercies. And she labored and bore the Son, but without pain, because it did not occur without purpose. And she did not seek a midwife, because he caused her to give life. She bore as a strong man, with will
Augustine of Hippo Nature and Grace ch 42 [354-430 AD]
"Having excepted the holy Virgin Mary, concerning whom, on account of the honor of the Lord, I wish to have absolutely no question when treating of sins—for how do we know what abundance of grace for the total overcoming of sin was conferred upon her, who merited to conceive and bear him in whom there was no sin?—so, I say, with the exception of the Virgin, if we could have gathered together all those holy men and women, when they were living here, and had asked them whether they were without sin, what do we suppose would have been their answer?"
Gregory Thaumaturgus Four Homilies 2nd homily (213-275ad)
And she was perplexed by this word; for she was inexperienced in all the addresses of men, and welcomed quiet, as the mother of prudence and purity; (yet) being a pure, and immaculate, and stainless image herself, she shrank not in terror from the angelic apparition, like most of the prophets, as indeed true virginity has a kind of affinity and equality with the angels
Athanasius on the Incarnation of the Word par 8 (296-373 ad)
The Word, then, visited that earth in which He was yet always present; and saw all these evils. He takes a body of our Nature, and that of a spotless Virgin, in whose womb He makes it His own, wherein to reveal Himself, conquer death, and restore life.
Ephraim the Syrian On the Nativity of Christ in the Flesh Hymn XV par 23 (306-373 ad)
Let women praise Her, the pure Mary,--that as in Eve their mother,--great was their reproach,--lo! in Mary their sister,--greatly magnified was their honour
Gregory Nazianzen Oration 38 par 13 (325-389 ad)
Conceived by the Virgin,(g) who first in body and soul was purified by the Holy Ghost(d) (for it was needful both that Childbearing should be honoured, and that Virginity should receive a higher honour), He came forth then as God with that which He had assumed, One Person in two Natures, Flesh and Spirit, of which the latter deified the former
Gregory Nazianzen Oration 40 par 45 (325-389 ad)
Believe that the Son of God, the Eternal Word, Who was begotten of the Father before all time and without body, was in these latter days for your sake made also Son of Man, born of the Virgin Mary ineffably and stainlessly (for nothing can be stained where God is, and by which salvation comes),
Augustine On Nature and Grace ch 2 (354-430 ad)
the mother of our Lord and Saviour, for of her," he says, "we must needs allow that her piety had no sin in it." We must except the holy Virgin Mary, concerning whom I wish to raise no question when it touches the subject of sins, out of honour to the Lord; for from Him we know what abundance of grace for overcoming sin in every particular was conferred upon her who had the merit to conceive and bear Him who undoubtedly had no sin. Well, then, if, with this exception of the Virgin, we could only assemble together all the forementioned holy men and women, and ask them whether they lived without sin whilst they were in this life, what can we suppose would be their answer?
Gospel of Pseudo-Matthew ch 13 (400 ad)
It has never been heard or thought of, that any one should have her breasts full of milk, and that the birth of a son should show his mother to be a virgin. But there has been no spilling of blood in his birth, no pain in bringing him forth. A virgin has conceived, a virgin has brought forth, and a virgin she remains.
Assumption of Mary (400 ad)
and a voice, as if of the Son of man, was heard, and the seraphim in a circle round the house where the holy, spotless mother of God and virgin was lying, so that all who were in Bethlehem beheld all the wonderful things,
John Damascene Dormition of the Virgin Sermon 1 [676-754 AD]
Hence, when thy holy and sinless body was taken to the tomb, the choirs of angels bore it, and were all around, leaving nothing undone for the honour of our Lord's Mother, whilst apostles and all the assembly of the Church burst into [168] prophetic song, saying: "We shall be filled with the good things of Thy house, holy is Thy temple, wonderful in justice."
John Damascene Sermon 2 on the Assumption (676–749 ad)
To-day the holy dove, the pure and guileless soul, sanctified by the Holy Spirit, putting off the ark of her body, the life-giving receptacle of Our Lord, found rest to the soles of her feet, taking her flight to the spiritual world, and dwelling securely in the sinless country above.
John of Damascus Apologia Against those who Decry Holy Images (676-749 ad)
St Maximus, Philosopher and Confessor. From his "Acts" and those of Bishop Theodosius. And after this all rose with tears of devotion, and kneeling down, prayed. And every one kissed the holy Gospels, and the sacred Cross, and the image of our Lord and Saviour Jesus Christ, and of Our Lady, His Immaculate Mother (panagiaV qeotokou), putting their hands to it in confirmation of what had been said.
John of Damascus Sermon 2 (676-749 ad)
And thus the immaculate (panagion) [191] body was laid in the tomb. Then it was assumed after three days to the heavenly mansions.
John of Damascus Sermon 2 (676-749 ad)
The King was there to receive with divine embrace* the holy, undefiled, and stainless soul of His Mother on her going home.
John of Damascus Sermon 1 (676-749 ad)
The Father predestined her, the prophets foretold her through the Holy Ghost. His sanctifying power overshadowed her, cleansed* and made her holy, and, as it were, predestined her.
Constantinople/Trullo/Quinisext canon 79 (692 ad)
Wherefore since some on the day after the holy Nativity of Christ our God are seen cooking semidalin, and distributing it to each other, on pretext of doing honour to the puerperia of the spotless Virgin Maternity, we decree that henceforth nothing of the kind be done by the faithful.
2nd Council of Nicaea During the time of Stephen II [787-788 AD]
the figure of our Lord God and Saviour Jesus Christ, of our spotless Lady, the Mother of God
Here is a video from Dr. Brant Pitre about Mary as the Mother of our Lord
https://www.youtube.com/watch?
and another video from Catholic answers about why Mary is important
https://www.youtube.com/watch?
Mother of God
Peter of Alexandria Fragments 5 par 7 (260-311ad)
the only-begotten Son, and the Word co-eternal with the Father and the Holy Spirit, and of the same substance with them, according to His divine nature, our Lord and God, Jesus Christ, being in the end of the world born according to the flesh of our holy and glorious lady, Mother of God, and Ever-Virgin, and, of a truth, of Mary the Mother of God; and being seen upon earth, and having true and real converse as man with men, who were of the same substance with Him
Athanasius Discourse 3 Against the Arians par 33 (296-373 ad)
even from the womb, and John, while yet in the womb, leapt for joy at the voice of Mary Bearer of God
Gregory of Nyssa Letter 17 (325-386 ad)
And what means this opposing array of new Altars? Do we announce another Jesus? Do we hint at another? Do we produce other scriptures? Have any of ourselves dared to say "Mother of Man" of the Holy Virgin, the Mother of God: which is what we hear that some of them say without restraint?
Gregory of Nyssa On Virginity ch 8(325-386 ad
Just a) s, in the age of Mary the mother of God, he who had reigned from Adam to her time found, when he came to her and dashed his forces against the fruit of her virginity as against a rock, that he was shattered to pieces upon her, so in every soul which passes through this life in the flesh under the protection of virginity, the strength of death is in a manner broken and annulled, for he does not find the places upon which he may fix his sting
Gregory Nazianzen Letters Division I to CLEDONIUS (325-389 ad)
If anyone does not believe that Holy Mary is the Mother of God, he is severed from the Godhead. If anyone should assert that He passed through the Virgin as through a channel, and was not at once divinely and humanly formed in her (divinely, because without the intervention of a man; humanly, because in accordance with the laws of gestation), he is in like manner godless.
Basil Letter 262 par 1 (329-379 ad)
I mean that God Himself was turned into flesh; that He did not assume, through the Holy Mary, the nature of Adam, but, in His own proper Godhead, was changed into a material nature.
Ambrose of Milan Concerning Virgins book 2 ch 1 par 7 (340-397 ad)
What is greater than the Mother of God? What more glorious than she whom Glory Itself chose?
Sozomen Ecclesiastical History Book VII ch 5 [375-447 AD]
"Gregory of Nazianzen presided over those who maintain the consubstantiality of the Holy Trinity, and assembled them together in a little dwelling, which had been altered into the form of a house of prayer, by those who held the same opinions and had a like form of worship. It subsequently became one of the most conspicuous in the city, and is so now, not only for the beauty and number of its structures, but also for the advantages accruing to it from the visible manifestations of God. For the power of God was there manifested, and was helpful both in waking visions and in dreams, often for the relief of many diseases and for those afflicted by some sudden transmutation in their affairs. The power was accredited to Mary, the Mother of God, the holy Virgin, for she does manifest herself in this way"
Theodoret Letter 151 (393-457 ad)
Wherefore also we call tile holy Virgin both Mother of God and Mother of man, since the Lord Christ Himself is called God and man in the divine Scripture. The name Emmanuel proclaims the union of the two natures. If we acknowledge the Christ to be both God and Man and so call Him, who is so insensate as to shrink from using the term "Mother of man" with that of " Mother of God"? For we use both terms of the Lord Christ. For this reason the Virgin is honoured and called accordance with the titles of the Saviour, when on His account she is honoured by the faithful? For He who was born of her is not worshipped on her account, but she is honoured with the highest titles on account of Him Who was born from her.
Council of Ephesus letter of Cyril to John of Antioch (431 ad)
O fools, whose only competence is in slander! How did you become so perverted in thought and fall into such a sickness of idiocy? For you must surely know that almost all our fight for the faith arose in connection with our insistence that the holy virgin is the mother of God. But if we claim that the holy body of our common saviour Christ is born from heaven and was not of her, why should she still be considered God-bearer? For whom indeed did she bear, if it is untrue that she bore Emmanuel according to the flesh? It is rather they who speak such nonsense against me who deserve to be ridiculed.
John of Damascus Exposition of the Faith book 3 ch 12 (676-749 ad)
Hence it is with justice and truth that we call the holy Mary the Mother of God. For this name embraces the whole mystery of the dispensation. For if she who bore Him is the Mother of God, assuredly He Who was born of her is God and likewise also man. For how could God, Who was before the ages, have been born of a woman unless He had become man ? For the son of man must clearly be man himself. But if He Who was born of a woman is Himself God, manifestly He Who was born of God the Father in accordance with the laws of an essence that is divine and knows no beginning, and He Who was in the last days born of the Virgin in accordance with the laws of an essence that has beginning and is subject to time, that is, an essence which is human, must be one and the same. The name in truth signifies the one subsistence and the two natures and the two generations Of our Lord Jesus Christ.
Constantinople/Trullo/Quinisext canon 79 (692 ad)
Ancient Epitome: Whoever after the feast of the Mother of God shall prepare semidilin (semilam) or anything else on account of what is called puerperia, let him be cut off.
Veneration of Mary (Honor to Mary for being Our Lord's Mother)
Rylands Papyrus P470 Egypt (250 ad)
Under thy compassion we take refuge, O Mother of God (Theotokos). Do not despise our petitions in the time of trouble, but from dangers ransom us, singularly holy, singularly blessed.
Sozomen Ecclesiastical History Book VII ch 5 [375-447 AD]
"Gregory of Nazianzen presided over those who maintain the consubstantiality of the Holy Trinity, and assembled them together in a little dwelling, which had been altered into the form of a house of prayer, by those who held the same opinions and had a like form of worship. It subsequently became one of the most conspicuous in the city, and is so now, not only for the beauty and number of its structures, but also for the advantages accruing to it from the visible manifestations of God. For the power of God was there manifested, and was helpful both in waking visions and in dreams, often for the relief of many diseases and for those afflicted by some sudden transmutation in their affairs. The power was accredited to Mary, the Mother of God, the holy Virgin, for she does manifest herself in this way"
Council of Ephesus Extracts from session 1 (431 ad)
Theodosius, the humble Christian, to the holy and Ecumenical Synod: I confess and I agree to (suntiqemai) and I receive and I salute and I venerate in the first place the spotless image of our Lord Jesus Christ, our true God, and the holy image of her who bore him without seed, the holy Mother of God, and her help and protection and intercessions each day and night as a sinner to my aid I call for, since she has confidence with Christ our God, as he was born of her. Likewise also I receive and venerate the images of the holy and most laudable Apostles, prophets, and martyrs and the fathers and cultivators of the desert. Not indeed as gods (God forbid!) do I ask all these with my whole heart to pray for me to God, that he may grant me through their intercessions to find mercy at his hands at the day of judgment, for in this I am but showing forth more clearly the affection and love of my soul which I have borne them from the first. Likewise also I venerate and honour and salute the reliques of the Saints as of those who fought for Christ and who have received grace from him for the healing of diseases and the curing of sicknesses and the casting out of devils, as the Christian Church has received from the holy Apostles and Fathers even down to us to-day.
No comments:
Post a Comment