tag:blogger.com,1999:blog-7155226280212467063.post1391359413646966040..comments2024-03-05T06:16:30.628-06:00Comments on Mary and Mariology: Mary as Mother, Daughter and Spouse of the Holy TrinityServant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.comBlogger2125tag:blogger.com,1999:blog-7155226280212467063.post-71676650729712606662012-05-08T17:26:37.030-05:002012-05-08T17:26:37.030-05:00E.A.T.: With your rosary translation and question ...E.A.T.: With your rosary translation and question about whether it was practiced at the time of Elisabeth, Mechthild, Gertrude and Bridget, your post addresses a recurrent theme in the course, which is the historical “directionality” of tradition, religious practice, doctrine, etc. In any case, practice and belief, or verbal description are intertwined and recursively influential.<br /><br />In another vein, recalling previous discussions that we have had, you seem comfortable with Mary as both container and gate. I like your connection of Mary as mother and imitator of Christ. This certainly seems a major vein in the development of Mariology. You mention Mary imitating Christ in his “role as supreme priest” “when she wears the priestly chasuble” in Elisabeth’s writings. I think that this offers a connection between two elements of your post, and one that reconciles the “container/gate” spatial metaphors for Mary. The priestly function is that of “intercessor,” or intermediary between God and humans. Both Christ and Mary are explained in these priestly terms (in Elisabeth and elsewhere), and I think it is for the same reason. <br />~TAServant of Maryhttps://www.blogger.com/profile/13686441055922333147noreply@blogger.comtag:blogger.com,1999:blog-7155226280212467063.post-83397359437681074562012-05-02T19:27:14.029-05:002012-05-02T19:27:14.029-05:00In answer to your (implied) question, no, such ros...In answer to your (implied) question, no, such rosary prayers would not have been around in Elisabeth's, Mechthild's, or Gertrude's day, although by Birgitta's, the rosary itself was starting to take shape (it is a complicated history), but certainly the imagery that they invoke in their visions is clearly still present in the rosary prayer that you cite. But, as we have seen, most of these images were likewise very old: Mary is hailed as "bride" in the <i>Akathistos</i> hymn as well as tabernacle and ark (among many other images!). The startling thing is not that these images are present in the women's visions, but what they do with them. How do each of our authors use these traditional images differently? Does it really help us to group them together in this way?<br /><br />RLFBServant of Maryhttps://www.blogger.com/profile/13686441055922333147noreply@blogger.com