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DTSTART;VALUE=DATE:20240622
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DTSTAMP:20260526T013544
CREATED:20240615T205651Z
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UID:12143-1719014400-1719100799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Memorial of BVM
DESCRIPTION:THE NATURE OF MARY’S MATERNITY \nFrom “The Divine Motherhood” by Anscar Vonier7 \n◊◊◊ \nLet us always bear in mind the great truth that the Blessed Virgin’s \nmaternity was a most natural maternity in the sense that she fully responded to \nit\, was not overwhelmed by it\, that there was no separation between her and her \noffspring; Christ came from her as her own dear child\, the fruit of her own \nblessed womb. I am right\, therefore\, in asserting that Mary’s maternal function \nin the conception of Christ was raised to an incredibly high plane of vitality so \nas to make her maternity not only an instrumental\, but a natural maternity. If \nMary’s mission had been merely to minister the human element to the Word \nwhen he became flesh\, her maternity would have been just instrumental; it \nwould have existed only to serve a higher purpose. But Mary’s role is more than \nthat; she is permanently the Mother of God; her maternity is not a transient \nministration\, but an abiding dignity that makes her share with God the Father\, \nin literal truth\, the parenthood of Jesus Christ. \nA threefold hypothesis may make this point clearer still. We can think of \na woman being made a mother by the direct productive act of God; in that case \nthe offspring of that mother would not be divine\, but human. Then there can be \nthe conception in a woman’s womb of a divine person\, as happened in the \nincarnation\, but the woman being merely instrumental to the production of the \nbody; in such a case it would be divine maternity in the most restricted \nphysiological sense. Thirdly\, there is the glorious possibility of perfect divine \nmaternity with all the graces and privileges\, with all the rights and splendors\, of \none who shares to the full\, with God the Father\, the parenthood of the God \nIncarnate. \nSuch is Mary’s maternity; such is the meaning of Elizabeth’s salutation\, \nor rather the salutation of the Holy Spirit through the mouth of Elizabeth\, when \nfull of the divine Spirit she cried with a loud voice: Blessed are you among \nwomen\, and blessed is the fruit of your womb. And whence is this to me\, that \nthe Mother of my Lord should come to me? Elizabeth was the first creature to \ncall Mary “the Mother of God”; she gave us the grandest title of our Lady: \n“Mother of God.” The archangel\, indeed\, had said as much\, but only by \nimplication; Elizabeth\, the happiest of human mothers\, has the privilege of \nhaving spoken for the first time the words “Mother of God.” \nWhen\, moreover\, in the same breath she calls blessed the Mother and the \nfruit of her womb\, bestowing the same encomium on the two lives which were \nnot yet disjoined\, she gives us an additional reason for saying that Mary’s \nmaternity had been raised to the divine plane of dignity and perfection\, where \none and the same blessedness holds mother and offspring wrapped in a \nmatchless sanctity. \n  \n7 pp. 345-346; reprinted in Meditations on the Sunday Gospels: Year A; introduced and edited by John E. Rotelle\, Hyde \nPark\, NY: New City Press\, 1995\, pp. 28-29.15 \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-memorial-of-bvm-5/
CATEGORIES:Vigils Readings
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