tag:blogger.com,1999:blog-71552262802124670632024-03-05T06:17:00.787-06:00Mary and MariologyServant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.comBlogger166125tag:blogger.com,1999:blog-7155226280212467063.post-87499680880788689752015-12-03T13:35:00.002-06:002015-12-04T09:11:14.537-06:00Ratzinger's Answer to "Why Mary?"<style>
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Reflecting on our classes on modern and post-modern Mary, it
seems to me that during this period both those who studied Mary and the Church
were grappling with the problem, “Why Mary?”. Why has Mary always been such an
important figure and object of intrigue in the Christian (and more recently,
specifically Catholic) faith?<span style="mso-spacerun: yes;"> </span>The
implicit claim of this question is that she fulfills some purpose that Christ
and the Church alone cannot.<span style="mso-spacerun: yes;"> </span>Henry Adams
asked and answered this question most directly, but Warner and Daly are also
clearly addressing it when they claim she exists to fulfill the Mother Goddess
role, or as a tool to control women.</div>
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I think that this is actually an unanswerable question,
because Mary has been interpreted so many divergent ways throughout
history.<span style="mso-spacerun: yes;"> </span>She was important to different
people at different times for different reasons; no one thread of thought can
satisfyingly sum up her emergence as a central figure in Christianity.<span style="mso-spacerun: yes;"> </span>Indeed, we have seen that every attempt to
identify this thread has only led to another, new way of looking at Mary.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></div>
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However, looking at Mary’s rise as a chain of historical
coincidences and convergences would undermine the authority of the Church
because it would challenge the notion that its doctrines around Mary were from
God.<span style="mso-spacerun: yes;"> </span>So, while Mary the Symbol or Mary
the Mother Goddess was unacceptable to the Church, the Church needed to provide
its own epistemological reason for “Why Mary”.</div>
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Reading Joseph Ratzinger’s “Mary” helped me see the Mary
chapter in <i style="mso-bidi-font-style: normal;">Lumen Gentium</i> as one of
the Church’s first attempts to grapple with this question.<span style="mso-spacerun: yes;"> </span>Ratzinger claims that this chapter was
necessitated by a “charismatic” (19) Marian movement driven by
apparitions.<span style="mso-spacerun: yes;"> </span>While we know that viewing
the Marian movement as popular is somewhat ahistorical, describing the Marian
movement in this way allows Ratzinger to allude to the issue of Mary as a force
, and by extension the “why Mary” question, without directly referencing Adams,
Warner, etc.</div>
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The <i style="mso-bidi-font-style: normal;">Lumen Gentium</i>’s
answer is Mary as Church.<span style="mso-spacerun: yes;"> </span>However,
Ratzinger correctly recognizes that the <i style="mso-bidi-font-style: normal;">Lumen
Gentium</i> alone is an unsuccessful solution to the “Why Mary” problem.<span style="mso-spacerun: yes;"> </span>Firstly, the close vote on whether to center
Mary as Church or Mary as Christ showed that even the Vatican Council could not
agree on “Why Mary”. Secondly, both the Mariology as Ecclesiology and Mariology
as Christology approaches intensify the “Why Mary” issue, because why not have
just the Church and just Christ? Why does Mary need to be important too?<span style="mso-spacerun: yes;"> </span>So, Ratzinger identifies “the immediate
outcome of the victory of ecclesiocentric Mariology” to be “the collapse of
Mariology altogether” (24).<span style="mso-spacerun: yes;"> </span>He claims
that Mariology may be Ecclesiology and Christology, but it is more than that
too.</div>
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Ratzinger then provides a couple different frames for
answering “Why Mary”.<span style="mso-spacerun: yes;"> </span>The first is to
focus on “the mystery of the listening handmaid”(27).<span style="mso-spacerun: yes;"> </span>He discusses in depth how Mary represents the
mystery within the Church.<span style="mso-spacerun: yes;"> </span>This is
genius, because if “Why Mary” is unanswerable, as I have claimed above, then
turning this unanswerability into an intentional feature of faith is the only
way to maintain the legitimacy of the Catholic Church and religion.<span style="mso-spacerun: yes;"> </span>If Mary is supposed to be a mysterious
figure, than the inexplicability of her force can be a facet of the mystery.</div>
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One could still question, however, why Mary, and not Christ,
needs to be the mysterious figure. So, Ratzinger provides a compelling
explanation of what differentiates Mary from Christ. He writes, “Christology
must speak of a Christ who is both “head <i style="mso-bidi-font-style: normal;">and
</i>body”, that is, who comprises the redeemed creation in its relative
subsistence.<span style="mso-spacerun: yes;"> </span>But this move
simultaneously enlarges our perspective beyond the history of salvation,
because it counters a false understanding of God’s sole agency, highlighting
the reality of the creature that God calls and enables to respond to him
freely. Mariology demonstrates that the doctrine of grace does not revoke
creation; rather, it is the definitive Yes to creation” (31).<span style="mso-spacerun: yes;"> </span>Ratzinger is arguing that while Christ is key
to salvation, since Christ is God, Christ is not an example of human
agency.<span style="mso-spacerun: yes;"> </span>Drawing from the tradition that
Mary is impregnated only after saying “Yes” to God, however, Mary can be seen
as a model of human agency choosing God.<span style="mso-spacerun: yes;">
</span></div>
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I found this to be very beautiful and the vision of Mary
that I have encountered that resonates the most with me personally.<span style="mso-spacerun: yes;"> </span>This is not to say that I think it is the one
true Mary or the explanation for why Mary became such an important figure.<span style="mso-spacerun: yes;"> </span>It certainly doesn’t jive with every single
history of Mary we have looked at.<span style="mso-spacerun: yes;">
</span>Still, I think it is a particularly fitting Mary for the present day,
because it is about the individual choosing religion.<span style="mso-spacerun: yes;"> </span>Ratzinger has provided a Mariology that is
neither a threat to or subsumed by Christ and the Church.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></div>
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<br /></div>
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~AN</div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com6tag:blogger.com,1999:blog-7155226280212467063.post-25176498838495912122015-12-03T13:29:00.001-06:002015-12-04T09:11:05.851-06:00To Infinity and Beyond: What Postmodernity Gets Right (and Wrong) about Mary<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="mso-bidi-font-family: Times; mso-bidi-font-size: 16.0pt;">As the concluding
conversation of our final class made abundantly evident to me, there can
be no discussion of the Church without some inevitable recognition of and appeal
to the Mother of her Lord. For that matter, this is so not only for the Church,
but this quarter has proven that there is not a single aspect of the Christian Faith
that can be considered apart from the Blessed Virgin Mary: from what
translations of Scriptures are used, to why daily prayers are performed as they
are, to the manner in which the Fall and Redemption of humanity is accomplished,
all of Christianity looks to Mary to see Jesus. As such, this quarter has
demonstrated to me in a new way the inescapable expansiveness of Mary. And
postmodernity, to put it simply, seems to explore this expansiveness of Mary
against the very real boundaries of who she is, asking if the two are
harmonious or if the development of Mary as a figure has created a tension
within her own identity.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="tab-stops: 130.5pt; text-align: justify; text-justify: inter-ideograph;">
<span style="mso-bidi-font-family: Times; mso-bidi-font-size: 16.0pt;">Appreciating the relationality of all things to Mary within the Faith as
it was demonstrated through the arc of St. Irenaeus, St Bernard, Sister Mary of
Agreda and many others, it seems that the final impasse of our study this
quarter is addressing the matter of what of Mary slips into the realm beyond
reasonability, or more specifically in what sense we can possibly discuss Mary
independently of her womanhood and her meaning to Christianity, independently
of her relationship to the Church in particular. This dilemma might be
summarized then as the difficulty of answering two questions posed by
postmodernity: the first about Mary’s gender, and the second about her
relationship to the Church. While these interests seem distinct, both inquiries
flow from the inevitable angst of the postmodern thinker when posed with Mary’s
expansiveness as the Mother of God, and the finite weight of both her
personhood and her Church insofar as it is an institution. Our authors ask
questions like: is Mary not, in fact, so bound to her Son as to eliminate the
distinctiveness of her gender, and in doing so to minimize the necessity of
femininity in God’s plan? Or, might Mary be even greater than her Christian
articulation? That is to say, is Mary not so majestic and eminent that no
institution, not even the Church, can fittingly reflect, encompass, or be
symbolized by her? After centuries and centuries of meditation and
contemplation, has postmodernity finally made the realization that Mary challenges
the us to think beyond potential “bounds” that Christianity set for her, in
terms of gender, ecclesial significance, etc.? Our readings through the quarter have paved the way
for us to see what Christianity did with Mary, and if nothing else
postmodernity reviews this development carefully. [Granted, our third week of
readings included passages from the Qur’an that were certainly illuminating in
their own right and in some way reflective of a non-Christian encounter with
Mary, yet even those passages seemed to reflect an understanding of Mary that
depended on a pre-existing and distinctly Christian tradition.]<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="mso-bidi-font-family: Times; mso-bidi-font-size: 16.0pt;">In our postmodern
authors, who either critique or innovate the Christian tradition within their
respective fields in order to respond to these questions, we have become
acquainted with the fruits of impulses unique to modernity. If taken in respect
to the postmodern fascination with the Mother of God’s feminine gender in Daly
and Warner, we might laud one of these postmodern impulses as a long awaited
analysis of (I contend, an artificially flattened) “woman-ness” (a term which in
this case seems to be burdened with utterly modern baggage and almost no
definitively Christian denotation). Daly and Warner, as an academic and as an
articulate observer respectively, claim that the femininity of Mary is so
swallowed up in the centuries of her growth toward Christ that the conflict
apparent between her gender and her stature implies a neglect of women within
the Christian religion. To respond to these claims, I confess that I find this point
made distinctly by both Daly and Warner unconvincing, especially on account of
their colored reading of the history of Mary as a “woman”, as if this is a
category of set meaning and interest for those whom these postmoderns judge so
critically. “Woman” – this term employed by Henry Adams with an unfortunately
unqualified denotation, fails to appreciate the terminology of previous Marian
rhetoric. Mary’s femininity is of little to no interest in the theological
dialogues of the ancient and medieval Christian – the Eve typology of Mary as a
theological lens for her role in soteriology or the Virginity of Mary in a
Bernardine metaphor of humility or the Motherhood of Mary in Hildegardian
language of creation are all concepts of great significance, but these are
completely overlooked in the criticism of postmodernity that claims Mary is at
odds with her own femininity. So in this respect the desire to take Mary into
the infinite beyond of postmodern, self-referential criticism turns up unsatisfactory in respect to its obligation to reckon with the history of the woman Mary. <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="mso-bidi-font-family: Times; mso-bidi-font-size: 16.0pt;">If taken in
respect to the postmodern theological motivation in Ratzinger and Jane Boss that
looks at Mary through an ecclesiological lens, we might criticize this movement
as a mere attempt to stretch Mary’s distinction like a skin over the Church (and
to do so in a suspiciously symbolic rather than typological fashion). <span style="mso-spacerun: yes;"> </span>Yet, these authors if nothing else manage to
innovate a new aspect to the ever-growing Marian portrait without contradicting
or misunderstanding the Marian tradition. Ratzinger posits Mary’s expansiveness
in a two-fold manner that has followed our studies from the first week of the
quarter – to Ratzinger, insofar as Mary is a historical figure she contains
“history A” and “history B” qualities – Mary as a person and in her person both
mothers the Church as she also concretizes the Church. Ratzinger marries the
expansiveness to Mary with her own complexity as a creature born in time yet
Assumed into timelessness in order to reconcile the postmodern fear of the
infinite in tension with the finite. Jane Boss makes a similar theological
motion to square the expansiveness of Mary against her theological shape by
forming a new image of Mary: Mary as the created and fully potential chaos of
Genesis being glorified by the Incarnation of Christ. Rather than as an insult
to her womanhood, Jane Boss finds Mary’s glorification by the Incarnation of
Christ within the longer tradition of Marian devotion. <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="mso-bidi-font-family: Times; mso-bidi-font-size: 16.0pt;">In conclusion, our
postmodern writers demonstrate that postmodern readers of the Marian tradition
stand at a similar crossroads that the early Christians stood at. That being,
our postmodern authors seem to desire to reinterpret their own <i style="mso-bidi-font-style: normal;">antiqua traditio</i> just as first
Christians and Jews did: as Christians found the birth of Christ within their
Scriptures as the fulfillment of God’s covenant while Judaism set itself upon a
different path, so Daly and Warner reinterpret the Marian tradition in a
separate and arguably ahistorical fashion to the manner of interpretation
sought by Ratzinger and Jane Boss which realizes the potential of the whole tradition. To continue to find the expansive weight of
Mary in every image and symbol is the principle of devotion to the Blessed
Mother, as this reconciliation is the first step to finding the harmony within
the paradox of the God who becomes man. To set the two against one another is
to tragically mistake the nature of the Christian’s love for Mary, and arguably the Christian faith.<o:p></o:p></span><br />
<span style="mso-bidi-font-family: Times; mso-bidi-font-size: 16.0pt;"><br /></span>
<span style="mso-bidi-font-family: Times; mso-bidi-font-size: 16.0pt;">- W.K.</span></div>
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<span style="mso-bidi-font-family: Times; mso-bidi-font-size: 16.0pt;"><span style="mso-tab-count: 1;"> </span><o:p></o:p></span></div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com5tag:blogger.com,1999:blog-7155226280212467063.post-8402171748937580602015-12-03T13:26:00.000-06:002015-12-04T09:10:58.666-06:00Faith Lost in Marian Translation<div class="MsoNormal">
The solidarity among all the forces of the cosmos Boss
discusses is what, in my opinion, invalidates the feminist theologians, more so
than the persuasiveness of the medieval tradition. She says, “To believe that
God is truly present in Christ thus depends upon our ability to believe that
when Jesus was conceived by Mary, he was fundamentally united to the rest of the
world, from which it then follows that God himself participated in that wider
union. And by the same token, God’s unique presence in Christ cannot be neatly
cut off from the mother whose flesh he made his own, unless we are to abandon
our ability to discern God’s presence in the material world at all” (28). Boss
brings in the necessity of faith in the unity of Mary, Christ and God, a crucial
piece to Marian devotion that I try to highlight through this post. I will attempt
to see how this faith disintegrated from modern discourse and how Boss
convincingly brings about its restoration.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
Warner and Daly seem to buy into Henry Adam’s “dollhouse”
interpretation of Mary, and attack it as if it is not just the Protestant
interpretation of her, but rather has existed since the inception of
Christianity. In addition to Henry Adam’s symbolism of her, the Church’s“corporate
takeover” of Mary by monopolizing on her motherhood, virginity, subordination
and other sexist tropes, only exacerbated her newly feminized persona, and Ratziner
says “the immediate outcome of the victory of ecclesiocentric Mariology was the
collapse of Mariology altogether” (24). We mentioned in class that one flaw of
Warner and Daly’s arguments is that they fail to recognize that Mary was not
always gendered, as our studies of medieval Mary never distinguish her gender
as being particularly advantageous or disadvantageous; more often she was
praised by both men and women, not just the latter as Warner and Daly assume. I
am not completely skeptical of their arguments, because I think that medieval
Mary was gendered to some extent, and there is older grounding in this oxymoron
of “Mary establishes the child as the destiny of woman, but escapes the sexual
intercourse necessary for all other women to fulfil this destiny (336) that
Warner highlights. There was the issue of women being unable to serve as priestesses,
because Mary was, as Epiphanius of Salamis vehemently argued, definitively not a
priestess. There was also the paralleling of her and Eve, as she absolved women
of the original sin that Eve imposed on them. That parallel in itself genders
sin, separating the sins of woman to align with those of Eve and those of man
to align with Adam. But still, to see Mary’s full potential only as a feminist
icon, whether pulling from medieval or modern examples, is ignoring the bigger
picture of Mary as an omnipotent force in the cosmos that Boss argues.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Ultimately, these new characterizations of Mary as a
gendered rag doll of sorts to be tugged at back and forth between people like
Henry Adams and the Church, are what desensitized the role of faith in appreciating
her. So when we brought up the question that Maria asked in a previous blog
post, where does faith come into this, I see Boss’s notion of Mary come into
play, as a force more overarching than the constricted vision that she is a “façade
of semi-identification of females with the Christ” (Daly 81) or an object of
the self-interested corporate church. Faith is lost in this translation of Mary’s
purpose over time, from when medieval monks saw her in the imagery of the Old
Testament and viewed her as a model of piety, to when modern day scholars see
Mary solely as an isolated symbol and model of sublime femininity. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Warner considers Mary a myth, a “protagonist in the drama of
the Incarnation and the Redemption of Christ” (xxiii) and compares her to
Aeneas. Ironically, Warner and Daly criticize people like Henry Adams for symbolizing
Mary, and yet symbolize her in their own way. One does not have spiritual faith
in a “Protagonist” or a mythological character. Faith, to me, means having a
well-grounded understanding of Mary’s history so that one trusts ultimately embodies
her power and judgment. Like Professor Brown said in class, history is a
powerful tool and we should be aware of how it is used, and to pin her as a
standalone symbol or a goddess detaches her from her history, as AN said in a
previous blog post, “Mary the Symbol can be worshipped without tracing her role
in scripture, her relationship with Christ, or her importance to Church doctrine”;
this leaves her as only a shallow superstition.</div>
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<br /></div>
<div class="MsoNormal">
Jesus can appear to a disbeliever with crucifixion marks on
his hands to prove his resurrection, revealing himself as an individual among
individuals. However, Mary cannot simply appear to a disbeliever by revealing
herself within every piece of matter to prove her cosmic existence, for as Boss
says, “It may be that the solidarity of things, one with another, and of God
with creation, is a more fundamental truth about the world than is their
separation from one another” (8). Thus, Mary requires us to have a faith, in
her history, her existence, her as a humanist model rather than strictly
feminist one, a faith stronger than any an individual or opportunistic Church
can muster that will result in worship of her as Theotokos, the perfect image of God, the Temple and the Star of the Sky.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
-ALZ</div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com5tag:blogger.com,1999:blog-7155226280212467063.post-59616271668560743262015-12-03T12:53:00.000-06:002015-12-04T09:24:38.337-06:00"Dare": Thoughts on Daly's Epigraph<style>
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When I was scrolling through the title pages of Mary Daly’s <i style="mso-bidi-font-style: normal;">Beyond God the Father: Toward the Philosophy
of Women’s Liberation</i> to reach the main text, the epigraph caught my eye. Daly
includes the final stanza from <a href="http://www.poetryfoundation.org/poem/172943" target="_blank">William Blake’s “The Tyger.”</a> I found this choice
intriguing. Though the poem certainly references religion (“<span style="mso-fareast-font-family: "Times New Roman";">Did he smile his work to see?
/ Did he who made the Lamb make thee?”)</span>, the connection between the poem
and Daly’s desire to create a new, feminist theological lens is not immediately
obvious. Why this poem? What about Blake’s work did Daly feel reflected her own
ideas?<span style="mso-fareast-font-family: "Times New Roman";"></span></div>
<div class="MsoNormal">
<br /></div>
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At first, I considered whether the tiger might be Christ.
The chosen stanza’s last two lines, I felt, recalled earlier class discussions about
Mary as a way to see Jesus. If it is through Mary that God becomes visible,
then, she functions, in essence, as the “immortal hand or eye” working to
“frame” Jesus. Yet, though this interpretation fits easily with earlier Marian
tradition, it seems questionable to apply these earlier notions to interpreting
Daly’s work. After all, Daly is actively bucking against tradition as she
understands it and seeking to institute a new theological understanding of the
Christian religion and Mary. Interpreting her work in light of earlier
tradition seems flawed. While I do believe that Daly intends the stanza to
reference Mary, I believe she seeks to highlight the exact opposite of Mary as
a frame for Christ; her choice of this poem I believe, speaks to and works with
her desire to move Mary outside of the shadow of Christ.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Certainly, one of the initial criticisms she levels against
Marian tradition is that she feels “as symbolically portrayed then, Mary is
‘good’ only in relation to Jesus” (82). Further, she believes: “The
inimitability of ‘Mary conceived without sin’ ensures that all women as women
are in the caste with Eve” (82). But, because Mary functions as a symbol, she
argues that Mary has the ability to be used a different manner. She writes,
“the burden of my analysis is to show that the symbol has been a two edged
sword” (83). I believe that “The Tyger” meshes with her desire to show the
potential for Mary to be a feminist symbol.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Breaking down Blake’s poem supports this notion. The first
line runs “Tyger! Tyger! burning bright.” This image, along with other more
explicit industrial images later in the poem (“<span style="mso-fareast-font-family: "Times New Roman";">What the hammer? what the chain / In what furnace was
thy brain? / What the anvil? what dread grasp”), calls to mind Henry Adams</span><span style="mso-fareast-font-family: "Times New Roman";">’
depiction of Mary. Daly specifically references Adams’ text. She cites him as
an example of those who “have intuited something” different that the trend to
reject connections between Mary and “the Great Mother” (90). She excerpts from
Adams, quoting him saying: </span></div>
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<br />
Symbol or energy, the Virgin had
acted as the greatest force the Western world ever felt, and had drawn men’s
activities to herself more strongly than any other power, natural or
supernatural, had ever done.<span style="mso-spacerun: yes;"> </span>(91)</div>
<div class="MsoNormal">
<span style="mso-fareast-font-family: "Times New Roman";"><br /></span>
<span style="mso-fareast-font-family: "Times New Roman";">To
Daly and to Adams, Mary is a “symbol” and “a force” (91). Further, Adams,
elsewhere in his work, draws explicitly on industrial imagery through his
discussion of the dynamo. In choosing “The Tyger,” Daly pulls on the same
imagery as Adams, reinforcing the argument she uses Adams to support: Mary, to
Daly, works as “free-wheeling symbol” (87). Mary, and more specifically, the
doctrine of the Immaculate Conception, when used to see Mary as this “free-wheeling
symbol,” “can be seen as reflecting the power and influence of the Mother </span>Goddess
symbol which Christianity was never able to wipe out entirely” (87).</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-fareast-font-family: "Times New Roman";">Further,
Daly’s project argues that Mary can be interpreted in a way that somehow
challenges, even threatens to overturn what Daly characterizes as “the
stranglehold of Christian patriarchalism” (83). She claims, “the image of Mary
as the Virgin, moreover, has an (unintended) aspect of pointing toward
independence for women” (84). She talks about how the doctrine of the
Immaculate Conception “can be understood as a negation of the myth of feminine evil,
a rejection of the of religion’s Fall into servitude of the patriarchy” (86).
She speaks of “the unintended threat to male supremacy” posed by the doctrine
(87). The language Daly uses when discussing these concepts is language of
subversion and revolution (“independence,” “negation,” “rejection,”
“servitude,” “threat,” and “supremacy”). Daly sees Mary as holding the
potential, through her potency as a symbol, to subvert the status quo. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-fareast-font-family: "Times New Roman";">The
language of Blake’s poem, too, is revolutionary, complementing Daly’s stance.
George Norton, in a short piece dissecting “The Tyger,” observes:</span></div>
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<span style="mso-fareast-font-family: "Times New Roman";"><br /></span>
<span style="mso-fareast-font-family: "Times New Roman";">The poem is full of references to rebellion: to Satan’s
revolt in Paradise Lost (‘the stars threw down their spears’), to Prometheus, a
favourite rebel of the Romantics (‘What the hand dare seize the fire?’), and,
perhaps to Icarus (‘On what wings dare he aspire?’ – though this line might
just as easily evoke Milton’s Satan). </span></div>
<div class="MsoNormal">
<span style="mso-fareast-font-family: "Times New Roman";"><br /></span>
<span style="mso-fareast-font-family: "Times New Roman";">Norton
goes on to note that the tiger, too, was often associated with revolution in
the France of Blake’s time. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-fareast-font-family: "Times New Roman";">Finally,
it is worth noting that the poem is circular. The first and final stanzas are
nearly identical, differing only by a single word. The first stanza ends with the
question, “What immortal hand or eye, / Could frame thy fearful symmetry?”
The final stanza replaces “could” with “dare.” As Norton aptly notes, </span><span style="mso-fareast-font-family: "Times New Roman";"><span style="mso-fareast-font-family: "Times New Roman";">“</span>dare</span><span style="mso-fareast-font-family: "Times New Roman";"><span style="mso-fareast-font-family: "Times New Roman";">”</span>
“implies transgression and disobedience.” Daly chose between the two stanzas,
chose between “could” and “dare.” Unsurprisingly, Daly chose “dare.”</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-fareast-font-family: "Times New Roman";">This
final point, I believe underscores exactly why Daly selected “Tyger” for her
epigraph. Daly sees her project, her desire to see more in Mary than she feels
past theologians have, to view Mary as powerful and good outside of her
relation to Christ, as just that, daring.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Sources:</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Adams, Henry. "The Dynamo and the Virgin (1900)." In<i> The Education of Henry Adams</i> by Henry Adams, 379-90. New York: Modern Library, 1931. </div>
<br />
<br />
<div class="MsoNormal">
<span style="mso-fareast-font-family: "Times New Roman";">Blake,
William. “The Tyger.” Accessed December 3, 2015. <a href="http://www.poetryfoundation.org/poem/172943">http://www.poetryfoundation.org/poem/172943</a>.</span></div>
<br />
<br />
<div class="MsoNormal">
<span style="mso-fareast-font-family: "Times New Roman";">Daly,
Mary. <i>Beyond God the Father: Toward a Philosophy of Women’s Liberation</i>. Boston:
Beacon Press, 1973.</span></div>
<div class="MsoNormal">
</div>
<br />
<span style="font-family: "times new roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">Norton, George. “An introduction to ‘The Tyger.’”
Accessed December 3, 2015. <a href="http://www.bl.uk/romantics-and-victorians/articles/an-introduction-to-the-tyger#sthash.OSg8AAv8.dpuf%29">http://www.bl.uk/romantics-and-victorians/articles/an-introduction-to-the-tyger#sthash.OSg8AAv8.dpuf%29</a>.
Norton also comments on the industrial imagery I highlight.</span><br />
<br />
<span style="font-family: "times new roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">-J.D. </span>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com5tag:blogger.com,1999:blog-7155226280212467063.post-75656681648507007652015-12-03T11:29:00.000-06:002015-12-04T09:10:37.404-06:00What Is Our Context?<div class="MsoNormal">
<span style="font-family: "times new roman";">What I have
found especially interesting in this week’s readings and class conversation was being challenged to
think about the ways in which our modern world appropriates the cult of the
Virgin into our own context.<span style="mso-spacerun: yes;"> </span>As Warner
puts its, “A myth of such dimension is not simply a story, or a collection of stories,
but a magic mirror like the Lady of Shallot’s, reflecting a people and the
beliefs they produce, recount, and hold.”<a href="https://www.blogger.com/blogger.g?blogID=7155226280212467063#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span>The theme of a refractory of light off of
which people are to learn the ways in which they can become better Christians
is more or less imagery that we have seen throughout the range of time periods
out of which our assigned readings have been thus far.<span style="mso-spacerun: yes;"> </span>The platonic quality of the myth of the
Virgin is paradoxically something one must work ceaselessly to imitate, while
on the other hand, knowing that no mortal can ever fully imitate the Virgin Mary
(and/or Christ) in her entirety.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
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<div class="MsoNormal">
<span style="font-family: "times new roman";">Today, feminist<a href="https://www.blogger.com/blogger.g?blogID=7155226280212467063#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
theologian Mary Daly calls out the tension within the doctrinal theology of the
Virgin Mary which leaves women in a sexual caste, fundamentally different than
men; a sexual hierarchy which extends to everything from church leadership to gender/sex
roles within the private family system.<span style="mso-spacerun: yes;"> </span>Woman
is essentially stuck into a class of human who, like Eve, is stuck in a state
of sin that can only be salvaged by God.<span style="mso-spacerun: yes;">
</span>In this system of salvation, what constitutes being a “good woman” relies
her relation and dependence on a man.<span style="mso-spacerun: yes;">
</span>While the Virgin has been able overcome original sin as the doctrine of
Immaculate Conception teaches, according to Daly, Mary the Virgin is still not
deemed “good” without her connection to Jesus as his birth-giver and mother. What
further makes the theological system sexist in Daly’s observation, is the fact
that a woman’s salvation is only possible through her service to God and toward
man.<span style="mso-spacerun: yes;"> </span>The service to God Mary offers is
only possible through her absence of sin through her own Immaculate Conception
is ontologically superior to any service any earthly woman can give, including
Eve. “The inimitability of ‘Mary conceived without sin’ ensures that all women
as women are in the caste with Eve.”<a href="https://www.blogger.com/blogger.g?blogID=7155226280212467063#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
<span style="mso-spacerun: yes;"> </span>This well known Platonic reading of the
myth of the Virgin Mary highlights well the theologically unequal nature woman
has compared to her counterpart.<span style="mso-spacerun: yes;"> </span>What is
lacking, however, is a working definition for what is “inimitable” in today’s
context with regards specifically to the systemic oppression of women.<span style="mso-spacerun: yes;"> </span>In other words, before we appropriate a
feminist reading onto these ancient texts and dialogues, we must first ask whether
or not the images and descriptions of Mary being used fit our world today.<span style="mso-spacerun: yes;"> </span>What is it about Mary today that we cannot imitate?<span style="mso-spacerun: yes;"> </span>Since Daly is comfortable with admitting that
the work being done is <i style="mso-bidi-font-style: normal;">not</i> about
historical Mary but rather about the <i style="mso-bidi-font-style: normal;">contextual</i>
Mary, these questions are important to address in order to understand the
complications associated with superimposing something as nuanced as women’s
equality onto an ancient tradition that has evolved as many days as it has
existed.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "times new roman";">By way us describing
the contemplation and worship of Mary as an model that is inimitable, while
helpful to her definition of the role Mary plays theologically, leaves much for
those following Mary to interpret for themselves.<span style="mso-spacerun: yes;"> </span>In the context of contemporary issues with
gender, both in greater society and within the church universal, Daly does a
fine job explicating the inherent sexism in traditional Marian doctrine and
theology.<span style="mso-spacerun: yes;"> </span>What she does not do, however,
is construct in our contemporary world how <i style="mso-bidi-font-style: normal;">we</i>
are encountering the Virgin Mary.<span style="mso-spacerun: yes;"> </span>Based
on her own proposal that the world being done has little, if nothing to do with
the historical Jesus and Mary<a href="https://www.blogger.com/blogger.g?blogID=7155226280212467063#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>.<span style="mso-spacerun: yes;"> </span>So, if one is to take seriously the
contextual facts of the time from which one reads a Marian text, it is
important to fully define the context out of which Daly is hoping to construct
a new theology of Mary that uplifts women.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "times new roman";">In taking a
feminist lens to observe the cult of the Virgin both historically and in today’s
context, for the first time in this course, we have encountered an
unprecedented move in Marian work.<span style="mso-spacerun: yes;"> </span>As
was made clear at the very beginning of the quarter, Daly echoes the notion
that the focus of our work should not cannot be the historical Mary.<span style="mso-spacerun: yes;"> </span>It is not about the historical mother of Jesus
around whom beliefs and eventually dogmas have formed.<span style="mso-spacerun: yes;"> </span>Rather, it is the very beliefs and dogmas <i style="mso-bidi-font-style: normal;">about</i> her that we must take seriously, as
it is the systems of belief and the aesthetic movements that have formed out of
those systems that have carried on the tradition of the myth of Mary the
Virgin.<span style="mso-spacerun: yes;"> </span>Based on the work we have done
in class and the careful work our secondary source writers have put into
exegeting the context into which particular writings on Mary were
written/received, Daly has missed a step in her own work by not examining the
context from which she is criticizing traditional Marian theology and
doctrine.<span style="mso-spacerun: yes;"> </span>In other words, I find it
irresponsible academically to criticize a text(s) and/or tradition from another
time period with one’s own contemporary issues without taking the care
necessary to extrapolate the nuances of these comparisons and their limits.<o:p></o:p></span></div>
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<!--StartFragment-->
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<div style="mso-element: footnote-list;">
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<!--[endif]-->
<br />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=7155226280212467063#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-family: "times new roman";"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "times new roman";"> Warner, xxiii<o:p></o:p></span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
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<a href="https://www.blogger.com/blogger.g?blogID=7155226280212467063#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-family: "times new roman";"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "times new roman";"> By feminist, I mean a theology that
substantiates woman’s equality, both equal to men in the eyes of God, but also
a theology that equalizes women to men ecclesiastically and doctrinally, as well.</span><o:p></o:p></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=7155226280212467063#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
Daly, 82.<o:p></o:p></div>
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<div id="ftn4" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=7155226280212467063#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
Daly, 81.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
<div class="MsoFootnoteText">
<br /></div>
<div class="MsoFootnoteText">
~DOC</div>
</div>
</div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com5tag:blogger.com,1999:blog-7155226280212467063.post-45184932962159763292015-11-28T07:34:00.002-06:002015-11-28T15:23:13.736-06:00Mary and the Place of Faith <div class="MsoNormal">
<span style="mso-tab-count: 1;"> </span>One
important and key element that has not factored into our discussion of Mary
thus far this quarter is faith. Tuesday’s readings, along with the previous
miracle/apparition story readings, call for faith to be added to the discussion
and considered along with the material we have covered. We have been taking a
scholarly approach to Mary and Marian devotion, trying to understand sources of
devotion to Mary, images that represent her and motivations for serving her.
However, without considering faith we cannot have a full understanding of what we
have studied for none of these practices would be possible without faith. Faith
is the gift of believing in something you haven’t seen, belief without proof.
Following Christ and following Mary requires just that. <o:p></o:p></div>
<div class="MsoNormal">
<span style="mso-tab-count: 1;"> </span>From Henry
Adams’s writings we know that he lacked faith, but grasped its force,
importance and its necessity to understand something like the great cathedral
at Chartres. <span style="mso-spacerun: yes;"> </span>Adams writes, “If you are
to get the full enjoyment of Chartres, you must, for the time, believe in Mary
as Bernard and Adam did, and feel her presence as the architects did, in every
stone they placed, and every touch they chiseled”. It is only by believing in
Mary that someone could devote themselves to an endeavor as crazy as that of
building Chartres. Faith then is the foundation from which springs any number
of otherwise seemingly inexplicable acts from tumbling to following a strict
schedule of devotional hours, to sticking to a story for which you are
ridiculed. <o:p></o:p></div>
<div class="MsoNormal">
<span style="mso-tab-count: 1;"> </span>But, faith
is not applied equally to everyone. Again, Adams points out that “the force of
the Virgin was still felt at Lourdes…but in America neither Venus nor Virgin
ever had value as force”. Adams posits that the American character that ignores
sex and the force of reproduction, which is closely associated with Mary, makes
the American people indisposed to the power of the Virgin. Adams makes a claim
on a whole people who is incapable of feeling the force of the Virgin and are
thus indisposed to receive faith. The same can be said however, for many in the
apparition stories we read. Faith is a key element to understanding these
stories.<o:p></o:p></div>
<div class="MsoNormal">
<span style="mso-tab-count: 1;"> </span>Mary does
not discriminate when appearing or manifesting herself as the degrees of faith
and characteristics of Melanie and Maximim at La Salette were different than
that of Juan Diego in Mexico. Mary is willing to make herself available to
anyone, but the belief or growth in faith depends on the response of the
receiver. Many who were close to the apparitions were indisposed to receive faith
and thus believe in the apparitions. Even the mothers of some of the children
privileged to these sightings doubted. For these people, they lacked the
foundation of faith necessary accept this miraculous appearance that many
around them, on the other hand, were ready to believe. <o:p></o:p></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="mso-tab-count: 1;"> </span>The
Church and the faithful seem to always struggle with faith and disbelief. The
Papal documents we read show how this struggle is present even in most recent
times. <i><span style="mso-bidi-font-family: Times; mso-bidi-font-weight: bold;">Munificentissimus
Deus </span></i><span style="mso-bidi-font-family: Times; mso-bidi-font-style: italic; mso-bidi-font-weight: bold;">which defines the dogma of Mary’s assumption
opens by outlining the Church’s longstanding belief in this dogma. By citing
religious institutes, names of churches and special liturgical offices the
Church is trying to show how for years members of the Church have put this
belief into action. It could be said for many things, but speaking about the
liturgy in general the document reads that “the liturgy of the Church does not
engender the Catholic faith, but rather springs from it”. This is a re-echoing
of Adams observation that from faith great things spring up. The many elements
of Church life that have adopted the doctrine of the Assumption are not what
shape the faith, rather they have all been given life from faith and a specific
faith in this certain doctrine. <o:p></o:p></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="mso-bidi-font-family: Times; mso-bidi-font-style: italic; mso-bidi-font-weight: bold;"><span style="mso-tab-count: 1;"> </span>Even
in <i>Lumen Gentium</i> in the section outlining doctrine on Mary and proper
devotion everything comes down to rest on faith. The council Fathers write “</span><span style="mso-bidi-font-family: "Times New Roman";">that true devotion consists
neither in sterile or transitory affection, nor in a certain vain credulity,
but proceeds from true faith, by which we are led to know the excellence of the
Mother of God, and we are moved to a filial love toward our mother and to the
imitation of her virtues”. So one can try to understand Mary, use her as a role
model and take advantage of her position in the story of salvation but this
would not be “true devotion” if one lacked “true faith”. But, as we have seen
not everyone has this true faith and there seems to be no one way to acquire
it. People who have had miraculous apparitions occur on their doorsteps even
then don’t always begin to believe. <o:p></o:p></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="mso-bidi-font-family: "Times New Roman";"><span style="mso-tab-count: 1;"> </span>It seems to me important to consider
who is given this true faith, who allows themselves to be touched by the force
of the Virgin and what the effects are. For example the Bishop in the story of
Juan Diego didn’t have faith right away, as he required a sign as a condition
for belief. This led to the great image of Our Lady of Guadalupe and goes to
show that just because you are in the Church hierarchy doesn’t mean your faith
will be 100% solid all the time. The same can be said for the papal documents.
How much was motivated by faith in the doctrines outlined and how much was
thoroughly explained as a response to a lack of faith? I think the documents
attempt to make a person disposed to receive faith by clearing away their
ignorance and showing examples of faith in action, but ultimately it seems that
a person cannot just will themselves to have faith. <o:p></o:p></span></div>
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<div class="MsoNormal">
<span style="mso-tab-count: 1;"> </span>And so I
have to wonder, can you properly study Mary without faith as I suspect many in
this class have done? What happens when you take Adams’s advice to believe in
Mary for a time to get the full enjoyment and understanding? Or, is there no place
for faith in a scholarly assessment of Mary? <o:p></o:p></div>
<div class="MsoNormal">
-M.B. </div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com8tag:blogger.com,1999:blog-7155226280212467063.post-74799691617940859942015-11-27T13:39:00.002-06:002015-11-27T15:00:26.231-06:00The Corporate Takeover of Mary<div class="MsoNoteLevel1CxSpFirst" style="mso-list: none; tab-stops: .5in;">
<span style="font-family: "times new roman";">In class, we left off by considering the
Church’s developing role as a corporation in modern times.<span style="mso-spacerun: yes;"> </span>Revisionist histories of Mary (such as Henry
Adams’s popular one) saw Mary as a popular force largely outside of the control
of the Church; thus, subsequent Church constitutions needed to reaffirm their
control over Mary.<span style="mso-spacerun: yes;"> </span>This blog post will
explore how modern Church leaders used Mary to cement Church hierarchy and
reassert Church power.<o:p></o:p></span></div>
<div class="MsoNoteLevel1CxSpMiddle" style="mso-list: none; tab-stops: .5in;">
<br /></div>
<div class="MsoNoteLevel1CxSpMiddle" style="mso-list: none; tab-stops: .5in;">
<span style="font-family: "times new roman";">The Church was facing a new school of
thought around Mary that made them look weak.<span style="mso-spacerun: yes;">
</span>Henry Adams’s writings on Mary typified this ahistorical, but common, modern
take.<span style="mso-spacerun: yes;"> </span>He claimed there was a popular
tradition of “the power of Mary as Queen” which was at odds with “orthodox
church-conception of the Virgin’s legitimate station” (The Virgin of Chartres,
92-93).<span style="mso-spacerun: yes;"> </span>This made the Church look like
it could not control its followers.<span style="mso-spacerun: yes;"> </span>If
one believes Adams, Marian worship appears to be evidence of the Church
leaders’ feebleness.<span style="mso-spacerun: yes;"> </span>Furthermore, Adams
asserted that historically Mary had been viewed as “Woman” and “Mother”,
“functions, all, which priests could not perform” (98).<span style="mso-spacerun: yes;"> </span>Gendering Mary sets her up as a force in
opposition to male Church authority.<span style="mso-spacerun: yes;"> </span>It
precludes an understanding of Mary as creature that allows her to serve as a
model for priests, and thus connected to approved Church worship
procedure.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNoteLevel1CxSpMiddle" style="mso-list: none; tab-stops: .5in;">
<br /></div>
<div class="MsoNoteLevel1CxSpMiddle" style="mso-list: none; tab-stops: .5in;">
<span style="font-family: "times new roman";">Perhaps most dangerous for the Church,
however, was Adams’ conception of Mary as “symbol or energy” (The Education of
Henry Adams, 388).<span style="mso-spacerun: yes;"> </span>As I argued in class,
symbols, because of their abstract nature, can stand alone.<span style="mso-spacerun: yes;"> </span>Mary the Symbol can be worshipped without
tracing her role in scripture, her relationship with Christ, or her importance
to Church doctrine.<span style="mso-spacerun: yes;"> </span>For an example of
this, see Adams’ description of Mary on page 88 of the “The Virgin of
Chartres”; it personifies the symbol, but ruminates on her power without
including almost any traditional Church teachings on Mary.<span style="mso-spacerun: yes;"> </span>Mary the symbol could be divorced from the
Church.<o:p></o:p></span></div>
<div class="MsoNoteLevel1CxSpLast" style="mso-list: none; tab-stops: .5in;">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "times new roman";">All of this
created a strong incentive for the Church to want to take back control over the
narratives around Mary.<span style="mso-spacerun: yes;"> </span>Thus, while Pope
Pius XII’s </span><i style="mso-bidi-font-style: normal;"><span style="font-family: "times new roman"; mso-fareast-font-family: "Times New Roman";">Munificentissimus
Deus</span></i><span style="font-family: "times new roman"; mso-fareast-font-family: "Times New Roman";"> obviously does not directly reference Adams, one can see
reactionary lines of thought in it.<span style="mso-spacerun: yes;"> </span>It
makes the bodily assumption of Mary into heaven into an official church
teaching.<span style="mso-spacerun: yes;"> </span>Such a physical, embodied Mary
is not a symbol but a creature.<span style="mso-spacerun: yes;"> </span>She is
dependent on Christ for the privilege of assumption, so once again worship of
Mary can be seen as really worship of Christ, not its own cult.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></span><span style="font-family: "times new roman";"><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "times new roman"; mso-fareast-font-family: "Times New Roman";">I found the most striking part of the<i style="mso-bidi-font-style: normal;"> Munificentissimus Deus</i>, however, to be how it laid claim to the
Church’s supreme teaching authority and the Church’s special relationship to
God.<span style="mso-spacerun: yes;"> </span>In Paragraph 6, Pope Pius XII
claims that “the minds of the faithful were filled with a stronger hope that
the day might soon come when the dogma of the Virgin Mary's bodily Assumption
into heaven would also be defined by the Church's supreme teaching authority.”<span style="mso-spacerun: yes;"> </span>This is a claim that there is a desire for
Vatican Council leadership, and that there is popular dissatisfaction with
doing things just because it is popular tradition and not Church doctrine.<span style="mso-spacerun: yes;"> </span>Then, in paragraph 12, he goes on to write
that “This ‘outstanding agreement of the Catholic prelates and the faithful,’
affirming that the bodily Assumption of God's Mother into heaven can be defined
as a dogma of faith, since it shows us the concordant teaching of the Church's
ordinary doctrinal authority and the concordant faith of the Christian people
which the same doctrinal authority sustains and directs, thus by itself and in
an entirely certain and infallible way, manifests this privilege as a truth
revealed by God and contained in that divine deposit which Christ has delivered
to his Spouse to be guarded faithfully and to be taught infallibly.”<span style="mso-spacerun: yes;"> </span>This denies the existence of divergent
popular and Church traditions around Mary.<span style="mso-spacerun: yes;">
</span>More specifically, popular belief is subsumed into the power of the
Church, because while God has put the beliefs into the minds of both the
ordinary faithful and Church leaders, the Church is identified as God’s chosen
originating source of them: “For, as the Vatican Council asserts, "all
those things are to be believed by divine and Catholic faith which are proposed
by the Church, either in solemn judgment or in its ordinary and universal
teaching office, as divinely revealed truths which must be believed’”.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "times new roman"; mso-fareast-font-family: "Times New Roman";">It is also noteworthy that Paragraph 12 includes three
citations to other Vatican Council Constitutions.<span style="mso-spacerun: yes;"> </span>This works to strengthen the importance of
these constitutions and establish a thread through time connecting these
pronouncements.<span style="mso-spacerun: yes;"> </span>The Church authority is
placing itself at the center of the faith.<span style="mso-spacerun: yes;">
</span></span><span style="font-family: "times new roman";">The </span><i style="mso-bidi-font-style: normal;"><span style="font-family: "times new roman"; mso-fareast-font-family: "Times New Roman";">Munificentissimus Deus</span></i><span style="font-family: "times new roman";"> continues this by going on to provide a
detailed, long history of a Church tradition of belief in the assumption. This
counters Adams’s history by showing that Church has always been the leader on
Mary and the controller of her legacy. </span><span style="font-family: "times new roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "times new roman";">Next, in 1964,
came the <i style="mso-bidi-font-style: normal;">Lumen Gentium</i>.<span style="mso-spacerun: yes;"> </span>Some see it as contradictory to the </span><i style="mso-bidi-font-style: normal;"><span style="font-family: "times new roman"; mso-fareast-font-family: "Times New Roman";">Munificentissimus Deus</span></i><span style="font-family: "times new roman";"> because they see the </span><i style="mso-bidi-font-style: normal;"><span style="font-family: "times new roman"; mso-fareast-font-family: "Times New Roman";">Munificentissimus Deus</span></i><span style="font-family: "times new roman";"> as expanding the importance of Mary,
while the <i style="mso-bidi-font-style: normal;">Lumen Gentium</i> stresses the
“subordinate role of Mary” (par. 62) to Christ.<span style="mso-spacerun: yes;">
</span>However, if you buy my above arguments about how Church authority is
built through releasing doctrine around the Assumption, the <i style="mso-bidi-font-style: normal;">Lumen Gentium</i> appears to be a natural
progression from earlier Vatican Council constitutions.<span style="mso-spacerun: yes;"> </span>It acts to further Church leadership
ownership over Marian tradition by asserting that official doctrine should be
the source of beliefs around Mary.<span style="mso-spacerun: yes;"> </span>By
lumping its proclamations about Mary in with lots of others, it denies that the
thread of Marian worship is separate from the history of the Church and its
teachings.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "times new roman";">Turning to the
actual content of the chapter on Mary, it<i style="mso-bidi-font-style: normal;">
</i>focuses on Mary as Church, meaning that worship of Mary will be an act of
devotion towards the Church. Additionally, if Mary is the Church, she cannot be
a symbol.<span style="mso-spacerun: yes;"> </span>By urging theologians to “</span><span style="font-family: "times new roman"; mso-fareast-font-family: "Times New Roman";">abstain
zealously… from all gross exaggerations” about Mary, Church officials chastise those
who would worship Mary in ways that do not support Church hierarchy.</span><span style="font-family: "times new roman";"><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "times new roman";">Adam’s “popular
faith” view of Marian worship may be ahistorical, but what the Church does in
these constitutions is also fundamentally new.<span style="mso-spacerun: yes;">
</span>In the past, theology around Mary has been developed by priests, etc.;
now it is held to be the purview of the Pope and the Church’s other highest
authorities.<span style="mso-spacerun: yes;"> </span>In the new corporate model
of church hierarchy, power is concentrated at the top.<span style="mso-spacerun: yes;"> </span>As we have seen time and time again in this
class, Mary is a battleground for carrying out broader shifts in theology and
the Church.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
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<span style="font-family: "times new roman";">Commenters: What
part of the constitutions on Mary stood out to you?<span style="mso-spacerun: yes;"> </span>Do you agree that they represent a corporate
shift in who controls doctrine around Mary? <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "times new roman";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times new roman";">~AN</span></div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com2tag:blogger.com,1999:blog-7155226280212467063.post-83526766892160693452015-11-27T11:58:00.000-06:002015-11-27T16:35:27.980-06:00Henry Adams, Pius XII, and Modernity<div class="MsoNormal" style="tab-stops: 13.5pt;">
<span style="mso-tab-count: 1;"> </span>In
class, we got swept up in the novelty of Henry Adams’s depiction of Mary as a
symbol, her sex, or a force; I think this distracted us from Adams’s deepest
concerns. Although he significantly misunderstands the tradition, that would be
of no surprise to him, since his primary experience of the Marian tradition is
alienation. Of the “highest energy ever known to man, the creator of
four-fifths of his noblest art,” Adams “knew something of the facts, but
nothing of the feelings; he read the letter, but he never felt the law. Before
this historical chasm, a mind like that of Adams felt itself helpless” (<i style="mso-bidi-font-style: normal;">The Education of Henry Adams,</i> 384-5). While
deeply aware of, and overcome by, the Virgin’s significance, he feels unable to
access her like the cathedral-builders did - he almost envies them: “illusion
for illusion, - granting for the moment that Mary was an illusion, - the Virgin
Mother in this instance repaid her worshippers a larger return for their money
than the capitalist has ever been able to get” (<i style="mso-bidi-font-style: normal;">Mont Saint Michel and Chartres</i>, 96-97). Despite this attraction,
Adams hardly seems to entertain any doubt that the “illusion” could be anything
else. For him “poetry which was regarded as mystical in its age and which now
sounds like a nursery rhyme” has been ruined by objective advancements in
knowledge in taste (<i style="mso-bidi-font-style: normal;">Chartre</i>s, 94). He
makes no effort to recover the tradition intellectually because he assumes that
cause is lost. At most, he can hope to feel something of what others felt: “we
are not now seeking religion; indeed, true religion generally comes unsought.
We are trying only to feel Gothic art” (<i style="mso-bidi-font-style: normal;">Chartre</i>s,
105). <o:p></o:p></div>
<div class="MsoNormal" style="tab-stops: 13.5pt;">
<span style="mso-tab-count: 1;"> </span>This
is not to say that Adams is a devotee of any particular philosophical trend of
his day. He doubts the possibility of anyone accessing the truth, so he looks
benignly on the apparent flaws of Medieval Christianity: “all theology and
philosophy are full of contradictions quite as flagrant and far less
sympathetic” (<i style="mso-bidi-font-style: normal;">Chartre</i>s, 95). The
greatest influence on Adams is, at this point, that of modern science. Troubled
by new discoveries and doctrines, such as Darwin’s, he struggles to see any
true meaning in the world. He sees it as amoral, and he envies the Medievals
for their ignorance of this fact. His unmooring is revealed in his inability to
understand even his area of expertise, history. Although he tries to “follow
the track of the energy” of the Virgin through history, Adams finds that the
result “depends more on what is struck out than on what is left in: on the
sequence of the main lines of thought than on their play or variety” (389-390).
He can identify no causation in history, never mind direction or meaning. We
somehow arrived where we are, and that is not a very good thing in his view. In
commenting on the architecture, he comments on modernity:<o:p></o:p></div>
<div class="MsoNormal" style="tab-stops: 13.5pt;">
<br /></div>
<div class="MsoNormal" style="tab-stops: 13.5pt;">
<span style="font-size: xx-small;">“every
day, as the work went on, the Virgin was present, directing the architects, and
it is that direction that we are going to study, if you have now got a
realizing sense of what it meant. Without this sense, the church is dead. Most
persons of a deeply religious nature would tell you emphatically that nine
churches out of ten actually were dead-born, after the thirteenth century, and
that church architecture became a pure matter of mechanism and mathematics” (<i>Chartre</i>s, 102).<o:p></o:p></span></div>
<div class="MsoNormal" style="tab-stops: 13.5pt;">
<br /></div>
<div class="MsoNormal" style="tab-stops: 13.5pt;">
Since, according to Adams, this
religious sense that inspired Chartres is dead, the human accomplishments of
his day must be understood as an uninspired “matter of mechanism and
mathematics.” For this reason, he likes the Virgin best of all his forces: “Adams
knew nothing about any of them, but as a mathematical problem of influence on
human progress, though all were occult, all reached on his mind, and he rather
inclined to think the Virgin easiest to handle” (<i style="mso-bidi-font-style: normal;">Education</i>,<i style="mso-bidi-font-style: normal;"> 389</i>). However,
this preference is in some sense disingenuous. While he sees the Virgin
“looking down from a deserted heaven, into an empty church, on a dead faith” (<i style="mso-bidi-font-style: normal;">Chartre</i>s, 186), the dynamo is still
mysterious and powerful. It frightens him, and it promises an uncertain future.
He is overcome by it, and “before the end, [he] began to pray to it; inherited
instinct taught the natural expression of man before silent and infinite force”
(<i style="mso-bidi-font-style: normal;">Education</i>, 380) Although he does not
love the dynamo, Adams believes it is alive and the Virgin is dead.<o:p></o:p></div>
<div class="MsoNormal" style="tab-stops: 13.5pt;">
<span style="mso-tab-count: 1;"> </span>Once
it is clear that Adams is responding to a new state in human knowledge, <i style="mso-bidi-font-style: normal;">Munificentissimus Deus</i> appears to be
almost a direct response. Although Pius XII is writing ostensibly about Mary,
he explicitly grounds the constitution in recent history: “Just like the
present age, our pontificate is weighed down by ever so many cares, anxieties,
and troubles, by reason of very severed calamities that have taken place and by
reason of the fact that many have strayed away from truth and virtue” (2). To
any reader in 1950, the context would be obvious: Two World Wars, the
Holocaust, an economic depression, the rise of communism. Pius XII believes
these events were made possible by materialism, and he sees that their horror
makes people question whether there is any meaning, any moral force to the
universe. His dogmatic definition, while in content Marian, is ultimately a
statement about humans and their relationship to the world: “Thus, while the
illusory teachings of materialism and the corruption of morals that follows
from these teachings threaten to extinguish the light of virtue and to ruin the
lives of men by exciting discord among them, in this magnificent way all may
see clearly to what a lofty goal our bodies and souls are destined. Finally it
is our hope that belief in Mary’s bodily Assumption into heaven will make our
belief in our own resurrection stronger and render it more effective” (42). In
addition, Pius XII implicitly responds to Adams’s concerns in the body of the
constitution. By grounding the definition in history the liturgy, nearly all of
the Doctors of the Church, and the Bible, he demonstrates the reasonability of
belief, as well as its constancy throughout history. Where Adams is adrift in a
sea of doubt and confusion produced by modernity, Pius XII offers the Church,
guided by Mary, as a latter day Noah’s ark:<o:p></o:p></div>
<div class="MsoNormal" style="tab-stops: 13.5pt;">
<br /></div>
<div class="MsoNormal" style="tab-stops: 13.5pt;">
<span style="font-size: xx-small;">“Since
the universal Church, within which dwells the Spirit of Truth who infallibly
directs it toward an ever more perfect knowledge of the revealed truths, has
expressed its own belief many times over the course of the centuries, and since
the bishops of the entire world are almost unanimously petitioning that the
truth of the bodily Assumption of the Blessed Virgin Mary into heaven should be
defined as a dogma of divine and Catholic faith—this truth which is based on
the Sacred Writings, which is thoroughly rooted in the minds of the faithful, which
has been approved in ecclesiastical worship form the most remote times, which
is completely in harmony with the other revealed truths, and which has beene expounded
and explained magnificently in the work, the science, and the wisdom of the
theologians – we believe that the moment appointed in the plan of divine providence
for the solemn proclamation of this outstanding privilege of the Virgin Mary
has already arrive” (41).</span><span style="font-size: 10pt;"><o:p></o:p></span></div>
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--MD</div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com8tag:blogger.com,1999:blog-7155226280212467063.post-27912946048230377702015-11-26T23:17:00.000-06:002015-11-27T10:33:18.311-06:00The Church on Mary as the Temple, Queen, and Wisdom<style>
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<span style="mso-tab-count: 1;"> </span>We
talked a lot in class about the way that Henry Adams describes the Virgin Mary
as a symbol, rather than someone who simply is, and the way this changes her
essence. However, in my own reading of the Adams’ pieces I think there is an
undeniable tension in the way he views Mary – that perhaps he cannot quite
decide upon who she is to him. While he does give much exploration to the idea
of Mary as a symbol and force and that at times Mary has overshadowed the
Trinity in people’s devotion to her (90), upon further reading I got the
impression that in her popularity Mary became a way for people to interact with
the Divine. He references Mary as the Temple of the Trinity, the Church in
which the Trinity is absorbed (95). Even the hymns and poems that he cites contain
Marian language that has become quite familiar over the course of this class;
Mary is emphasized as mother of Christ and the Word, a path of heaven, home of
the Triune God, an imperial abode (93-94). There is even the idea that through
Chartres we are surrounded most apparently by Mary, who in turn is the one who
presents the Son, and it is Christ who is representative of the Trinity, which
coming full circle, finds its home within Mary (100). In that line of thought,
then, is a church built in Mary’s honor better suited for allowing the laity to
access the Divine because it mirrors the way in which Mary is actually the
Temple of the Trinity?</div>
<div class="MsoNormal" style="text-align: justify;">
<span style="mso-tab-count: 1;"> </span>Even
beyond the Temple language, Adams also references Mary’s relationship with
Wisdom, in a way that calls to mind my question from last week’s readings from
<i>The Mystical City of God</i> – is Mary the Temple for Wisdom, as well as for
Christ? The Adams reading answers this question in the affirmative when it
talks about how the medieval people saw the Virgin: “’Wisdom has built herself
a house, and has sculptured seven columns.’ <span style="mso-spacerun: yes;"> </span>That house is the blessed Virgin; the seven columns are the
liberal arts. Mary therefore has the perfect mastery of science,” (91). Adams
acknowledges the existence of these Old Testament interpretations of the Virgin
Mary as part of medieval Marian tradition, and recognizes the role Chartres
plays in representing these roles of Mary in that it makes the seven liberal
arts as part of Mary’s person and the church functions as a portal for its
parishioners to access the Divine through Mary. </div>
<div class="MsoNormal" style="text-align: justify;">
<span style="mso-tab-count: 1;"> </span>Interesting,
though, is that even though Adams addresses all of these aspects of Mary as the
Temple and queen, he also makes the claim that the Church has always been at
odds with these interpretations of Mary, which he says come from the laity. Yet
he quotes members of the Church, like Bernard of Clairvoux, for his evidence of
the temple and queenly language in regards to the Virgin. And what’s more, we
see in the papal documents that even the Church in 20<sup>th</sup> century did
agree with those same Temple and queen comparisons. Actually, something that
surprised me somewhat in our readings from Tuesday was just how much the papal
documents seem to agree with the major interpretations of Mary in Scripture
that we have been reading about, despite the fact that from the handout of the
first day we know that many of those interpretations don’t fall under the
modern list of where Mary can be found in Scripture. The papal documents
embrace the role of Mary as Temple even more so than Adams, I think, in that
they don’t use the same symbol language when describing; rather, Mary <i style="mso-bidi-font-style: normal;">is </i>the Temple, the ark, the queen, and
made in God’s likeness. Where I see Adams struggling with whether Mary <i style="mso-bidi-font-style: normal;">is</i> what medieval Europeans thought she
was or whether she <i style="mso-bidi-font-style: normal;">symbolizes</i>
something else, the Church in contrast very definitively states that Mary <i style="mso-bidi-font-style: normal;">is</i> that Temple and presenter of the
Divine. </div>
<div class="MsoNormal" style="text-align: justify;">
<span style="mso-tab-count: 1;"> </span>Particularly
in the M[u]nificentissimus Deus, we see lots of temple language as support to
the tradition that Mary’s body was also assumed into heaven, like her soul.
Perhaps most convincing in this argument, and clear in the belief that Mary is
the temple, is St. Bellarmine’s testimony: “And who, I ask, could believe that
the ark of holiness, the dwelling place of the Word of God, the temple of the
Holy Spirit, could be reduced to ruin?” (Item 34). However, not only do we see
this agreement of Mary as temple, but there are also points in the Lumen
Gentium that argue to Mary being queen and made to be like Christ, much in the
same way that Christ makes Mary, his beloved, like him in <i>The Mystical City of God</i>. The
Church states in this document that upon her assumption, Mary was “exalted by
the Lord as Queen of the universe, that she might be there more fully conformed
to her Son,” (Item 59), and later that the Word is echoed in Mary, and so the
Church rightly looks to her that through following her example and
understanding her favor from God, Christ “may be born and may increase in the
hearts of the faithful” (Item 65). In all of these ways, it seems the Church is
in agreement with the Mary of the early to middle ages; yet the one point I do
not see an expected connection is between Mary and Wisdom. In no place do these
papal documents reference any sort of relationship between Mary and Wisdom like
the one that Adams refers to. Rather, instead of suggesting that Mary was
bestowed with extraordinary wisdom, the documents point out that there were
things beyond her comprehension, namely when Jesus had “taken up with the
things that were His Father’s business; and [Mary and Joseph] did not understand
the word of their Son” (Item 57). How does this instance of Mary’s lack of
knowledge and understanding stand in contrast to the way we have been talking
about her in relation to Wisdom during this course? Or even more, what does
this mean that this moment goes very much against the Mary described by Sister
Mary of Agreda who is bestowed with all of the knowledge of the world and full
understanding of the Divine?</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
~SM </div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com2tag:blogger.com,1999:blog-7155226280212467063.post-72681465343899613562015-11-21T14:27:00.002-06:002015-11-22T13:44:04.506-06:00Church-Sanctioned Apparitions in 19th-Century France<div class="p1">
<span class="s1"> The phenomenon of Marian apparitions was first reported in the Middle Ages, but the number of alleged sightings of the Virgin increased dramatically around the 19th century. Whereas before Mary usually reportedly appeared to the consecrated religious, particularly nuns, the 19th century saw an increase in reports of poor peasant children, often shepherds or shepherdesses, claiming to have seen the Virgin Mary. Each claim was extensively evaluated by Church commissions—children were interviewed many times and local clergy would report to their bishops as officials tried to piece together the story—so that stories might be formally recognized. This process is a feature of the “modern” era, where scepticism was more rampant and the Church had to avoid being perceived either as too credulous of local superstition or as suppressing the faith of the laity. In class, we emphasized that only 12 out of 295 total supposed visions of Mary were Church-sanctioned. The apparitions at Lourdes and La Salette, since both occurred around the same time and were approved by the towns’ respective bishops, must therefore indicate what attributes a vision must have in order to be considered believable. What did it take for a Marian apparition to be sanctioned by the Church in mid-19th century France?</span></div>
<div class="p2">
<span class="s1"><span class="Apple-tab-span"> </span></span></div>
<div class="p1">
<span class="s1"><span class="Apple-tab-span"></span> </span></div>
<div class="p1">
<span class="s1"> One place to begin is the nature of the seers of the apparitions. Unlike in medieval reports, such as testimonies like that of Elisabeth of Schonau, very poor children now claim to have seen the Virgin. Sandra L. Zimdars-Swartz’s <i>Encountering Mary: from La Salette to Medjugorge</i> has a strong focus on these seers, their background, and character—fundamentally important traits in considering such miracles. These children—Mélanie and Maximin at La Salette, and Bernadette at Lourdes—share some important characteristics that could indicate why their testimony was believed. Members of religious orders are very well-educated and familiar with the Catholic canon and its iconography, and this knowledge can provoke suspicion, as they could better fabricate a story or project imagery they are intimately familiar with onto some kind of hallucination. Mélanie and Maximin, however, are both illiterate, and Maximin learns a few prayers “only with a great degree of difficulty,” while Mélanie uses the Lord’s name in vain upon seeing the apparition (28-29). Similarly, Bernadette was judged “stupid and incapable of learning her lessons” the first time an attempt was made to teach her the catechism (47). These children, by Zimdars-Swartz’s account, seem to know little about the teachings of the Church past whatever they picked up during the (presumable) weekly Mass. As shown in Bernadette’s case, though, being uneducated and poor inspired a “bourgeois class-prejudice” that engendered doubt that such “vile intermediaries” could see she who is “pure <i>par excellence</i>” (46). Albeit common “in the early records” of the investigations of such claims, classist derision did not overshadow the added credibility implicit in being a young, uneducated layperson, probably thus deemed unimaginative and too simple to be dishonest (46). </span></div>
<div class="p2">
<span class="s1"></span><br /></div>
<div class="p1">
<span class="s1"> In a similar vein, the seers’ reactions to the apparitions could legitimize what they saw. Mélanie and Maximin do not at first recognize the Virgin as such, and refer to her only as a “beautiful lady” and initially interpret her prophecy—obviously, to a reader familiar with Christian doctrine, about Mary’s intercessory power and her son, Jesus—as a cry for help about domestic violence (31-32). Maximin even thinks she might be a villager from nearby Valjouffrey (31). The idea of the “beautiful lady” being, in fact, the Virgin was only promulgated once the mother of Mélanie’s employer suggested it (32). Their not recognizing the person “in the light” as Mary does raise a problem (29). The siblings’ failure to recognize the apparition as Mary either indicates that they did not claim to see an image they associate with the Virgin from popular iconography, thereby decreasing the likelihood that their story was fabricated, or it hints that whatever they saw was not Mary at all, but rather another kind of phenomenon. While the former possibility further evidences the legitimacy of their story, the latter raises the possibility that this apparition of the Virgin was just an embellishment made by adults. Similarly, Bernadette refers to her vision as “<i>aquerò</i>”, evidencing that she did not recognize her vision as Mary initially (47). It is possible that Bernadette herself suggested “this identification” later, a discovery which makes her story seem more genuine (49). She might have associated her vision of a very small Virgin with that of the tiny statues of Mary popular in the area, though the youthful apparition is a very different representation of Mary than the statues’ depiction of an older Virgin and child. Not describing her vision of Mary as a familiar image of the Virgin lessens the likelihood that she made her story up, while identifying her (according to one story) on her own makes her account all the more credible. </span></div>
<div class="p1">
<span class="s1"><br /></span></div>
<div class="p2">
<span class="s1"><span class="Apple-tab-span"> </span></span></div>
<div class="p1">
<span class="s1"> Other parallels in the two stories indicate why the Church sanctioned these two apparitions. Springs were discovered on both sites after the apparitions occurred that had celebrated healing powers (though some of these miracles were called into question by commissions). Both places, particularly Bernadette’s grotto during her fortnight of visions, became pilgrimage sites attracting thousands of visitors—a mass demonstration of faith that the Church would be hard-pressed to deny. Naturally, in addition to different aspects of the apparitions, the proceedings of the Church’s investigation played an important role, though a more obvious one—the Church clearly did not find any significant discrepancies in from interviewing the seers, nor did they find any evidence of a local church trying to bring in money by establishing a pilgrimage site. </span></div>
<div class="p2">
<br />
<span class="s1"></span></div>
<div class="p1">
<span class="s1"> Both the La Salette and Lourdes apparitions feature different aspects that lend credibility to their claims. For example, Mélanie and Maximin’s report results in an increase in townspeople attending church; Bernadette is miraculously not burned by a candle and her vision of Mary declares herself to be “the Immaculate Conception,” corroborating a Church doctrine officially proclaimed by Pius IX four years earlier (56). It is difficult to say for sure what lead the Church to sanctify these two apparitions, particularly since the accounts of each are jumbled and probably inaccurate in some capacity, even when assembled together in modern scholarship. Though the nature of the seers and of their apparitions raises some questions, it also contributes to a new narrative of legitimacy: that of poor and uneducated children as those most likely to truly see Mary. Reports of miracles tangential to the apparition itself, though substantiated in varying degrees, also add to the legitimacy of these Church-sanctioned apparitions.</span></div>
<div class="p1">
<span class="s1"><br /></span></div>
<div class="p1">
–LS</div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com8tag:blogger.com,1999:blog-7155226280212467063.post-76864440719067500722015-11-21T13:29:00.000-06:002015-11-22T13:43:57.712-06:00The Modern Mary- According to Local Circumstance<div class="MsoNormal" style="text-indent: .5in;">
Something that I thought about that
didn't come up in class was that the apparition of La Salette initially spoke
to Melanie and Maximin in French. This is confusing because Melanie's French
was imperfect, necessitating the apparition to switch over to their local
dialect. If this really was the Virgin Mary, why would she have started
speaking in a language that the children did not understand? For that matter,
what she had to say to Melanie and Maximin was itself puzzling. The woman
warned them of the town's godlessness and impending famine, but they were only
children—and not especially devout children, at that. Melanie was described as
"extremely lazy, disobedient, and sullen"; she was illiterate and not
very knowledgeable of prayer. Maximin, in a similar vein, was "a reckless
child, an innocent without malice but also without foresight." He was also
illiterate and had only been taught a few prayers "with a great deal of
difficulty." If the Virgin Mary had really appeared, why did she appear
with such a portentous message to two children who weren't exactly model
Catholics?</div>
<div class="MsoNormal" style="text-indent: .5in;">
The nature of the message's
delivery was also unlike previous appearances of Mary that we have seen this
quarter. She said:</div>
<div class="MsoNormal" style="text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in;">
"If you have wheat, it is not good
to sow it. All that you will sow, the beasts will eat, and that which remains
the beasts will not dare to eat... A great famine will come. Before the famine
comes, the children under seven years of age will be seized by trembling and
they will die in the hands of those who hold them..."</div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in;">
<br /></div>
<div class="MsoNormal">
This sounds to me nothing like the benevolent, radiant
maternal figure of previous visions and encounters. Rather, it reminds me of
the more wrathful Old Testament God. Why was there this sudden and dramatic
shift in the tone of the apparition—now somewhat fallible, having initially
tried communicating in a language that the children did not understand? The
message in the event seemed to have been ignored by the population; there was
no large scale attempt by the clergy to use it to rally religious fervor, and
it seems that there was little panic caused by the prediction of hardship.
Rather, one of the features of the apparition that contributed most to its
popularity was the miraculous healing spring. </div>
<div class="MsoNormal" style="text-indent: .5in;">
The message delivered by the
apparition at <st1:city>Lourdes</st1:city> made me think
along similar lines. Among some of Mary's most extolled virtues were her
humility in our earlier readings; although the vision that appeared to
Bernadette was not as wrathful as the one that spoke to Melanie and Maximin, it
seemed to lack that humility. It reportedly had said: "I am the Virgin of
the Immaculate Conception. I want a chapel built on this very spot."
Demanding the construction of a chapel doesn't strike me as particularly
humble. What changed, then, in the image of Mary and the nature of her popular
cult? As the world entered the age of modernity, it seemed that not only did
visions of the Virgin Mary begin appearing to less educated people and become
more accessible to people without a strict religious background and education, but
her messages also began to shift, losing some of their old maternal quality.</div>
<div class="MsoNormal" style="text-indent: .5in;">
Some of the changes in her appearances'
receptions may have been due to simple practicality. Unlike previous writers
who we have read, the children at La Salette, <st1:city>Lourdes</st1:city>
and <st1:place>Fatima</st1:place> came from poor and troubled backgrounds. They
(and those close to them) had little time, much less the religious education
and upbringing in some instances, to properly receive and digest the visions as
Maria de Agreda had done, and in any case had other things to worry about. For
instance, one of the reasons that Lucia's visions created a rift between her
and her mother was that one of the effects of the visions was to hurt them
economically. "Lucia's sisters... found themselves, after the onset of the
apparition, spending a large amount of time dealing with the people who wanted
to speak with Lucia and watching the sheep in her place so that she could spend
time with these people herself... These were matters of considerable
importance, at a time of general economic distress, for a family who had only
limited resources to start with..."</div>
<div class="MsoNormal" style="text-indent: .5in;">
This unfortunate practicality
stemming from the children's backgrounds was not the only new aspect of Marian
devotion in the "modern" world. As Marian and Christian devotion
became more "decentralized" and prominent in local, small towns and
villages, the effects of their smallness became more evident. Melanie and
Maximin were not fluent in French; there has also been some discussion over the
vision at <st1:city>Lourdes</st1:city> and how it fit
into local Pyrenean religion. "Although [Bernadette's] apparition bore
little resemblance to orthodox Marian imagery, its similarities with mythical
creatures of Pyrenean folklore were much more marked... Bernadette chose the
term used to describe fairies, the little women of the forest." What
Bernadette saw was a little girl—a child like herself, not a maternal figure at
all. Nonetheless, the events at <st1:city>Lourdes</st1:city>
were eventually accepted by the Catholic Church, Bernadette was later canonized
as a saint and the shrine requested by the apparition was built.</div>
<br />
<div class="MsoNormal" style="text-indent: .5in;">
Modernity, then—much had changed
over the course of the centuries. Visible instances Marian devotion had spread
to a much wider social strata, and the nature of the appearances had changed to
reflect differences between locales and the unique socioeconomic circumstances
of any particular visionary. That these apparitions were accepted by the
authorities indicates that these changes were recognized by the Catholic
Church, as well.</div>
<div class="MsoNormal" style="text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="text-indent: .5in;">
-EC</div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com7tag:blogger.com,1999:blog-7155226280212467063.post-79137771400919605142015-11-21T13:17:00.002-06:002015-11-22T13:43:49.717-06:00Apparition of the Virgin at Lourdes: The Mary "We've Been Waiting For"?<div style="margin-bottom: 0in;">
At the beginning of our class on interpretations of the Virgin in the
Catholic Counter-Reformation, Prof. Fulton Brown asked if we had
finally arrived at "the Mary we've been waiting for," a
mystical apparition who appears to the poor and humble in mysterious
ways. I posit that the "popular" image of the Virgin, and
in this case I mean popular image to describe the one often seen in
contemporary culture, an image many of us had before this Fall, is drawn from these nineteenth
century apparitions and their resulting dissemination: here, then, is
the Mary we've been waiting for.
</div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
The question of "is this 'popular' religion" featured
heavily in our earlier discussion, and, though I have no illusions of
answering that question in its entirety here, I do think that there
are things going on in these apparitions, and the responses to these
apparitions, that mark a new emphasis within Marian devotion. This
shift doesn't come out of nowhere: there are similarities in the
accounts of the apparitions at Santa Gadea and Cubas. Here we
encounter a mysterious figure witnessed by shepherds and other
townsfolk; it is presented to us in a legal document. These
fourteenth- and fifteenth-century apparitions borrowed much of their
visual vocabulary from the liturgical and Scriptural sources upon
which the Marian tradition is based. However, these public
apparitions, in their public nature, are a shift from what we've seen
before, and I believe we can see them as a bridge to the
nineteenth-century apparitions in the Pyrenees and Iberia.</div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
In the chapter from Ruth Harris's <i>Lourdes</i>,
she approaches head-on this question of the "popularity" of
the apparition at Lourdes. In reflecting on the vision's claim (via
Bernadette) that "I am the Immaculate Conception," Harris
attempts to tie the vision to both the older theological tradition
and the more recent developments in Marian doctrine: "The words
'I am the Immaculate Conception' struck them as so monumental in
significance that they were unwittingly heedless of the visionary's
statements on other matters. In acting thus, they were neither
willful nor consciously manipulative. Instead they filtered
Bernadette's words through the sieve of their religious imagination,
filled with the iconographic traditions of childhood teachings....
They chose to stay within the tradition they knew and venerated"
(Harris, 82). Is this, then, the answer to our question regarding
the popularity of the vision and how it fits with the tradition?
Bernadette's vision does not have all of the usual scriptural
iconography that we, as a class, have come to expect, but rather
aspects of Marian devotion that seem a step or two removed. The
Virgin appears as a young girl, dressed in the uniform of the local
Children of Mary group. She appears to those praying the rosary and
assumes the pose of the woman on the Miraculous Medal, another
popular devotional object (Zimdars-Swartz, 55). She declares herself
to be "The Immaculate Conception," a concept previously
applied solely to Mary, but not one of the many names by which she
was referred in the earlier tradition. The Marian vocabulary here is
a sort of pidgin language: rather than running to the Psalms or
language from the liturgy, the rosary, the miraculous medal, and a
local church group provide Bernadette an iconography once removed
from the tradition we've been studying. Given these departures, does
Bernadette's vision only become "Our Lady of Lourdes," as
Harris seems to argue, after the news is spread and the visions can
be interpreted by those more steeped in Marian vocabulary?</div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
According to <i>L'ere
Imperiale</i>, a newspaper that
covered the event (cited by Zimdars-Swartz in <i>Encountering
Mary</i>) the massive crowds that
gathered at the grotto on the last scheduled appearance had no
problems labeling all of the characters in the encounter: "...for
a rumor was circulating that Bernadette had predicted 'a revelation
of the Virgin on that day....' Such was the conduct of the people...
when Bernadette finally appeared and the cry was heard, 'There is the
saint! There is the saint!'" (Zimdars-Swartz, 52). The
spreading word about the apparition, through rumors and newspaper
articles, seems to pin down the somewhat odd visions of Bernadette.
The huge and immediate response to the event creates a new Marian
iconography where the colors of the temple veil are replaced by white
and blue (an image that stays with us to this day). A hagiography
developed around Bernadette as well, as can be seen by the crowds
calling her "the saint" and the stories of healings at the
grotto (Zimdars-Swartz, 53).
</div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
Since word of the vision was not
cloistered, not written by a religious and disseminated via
ecclesiastical channels, one does get the sense that the ancient,
Marian tradition is being referenced obliquely. The resulting surge
in popularity of Our Lady of Lourdes and the pilgrimage site there
helps explain why the Bernadette's vision of the Virgin, and the way
that vision has been filtered and made sense of by her
contemporaries, matches this image of the Virgin we've been waiting
for. Notions of "popular religion" and the long, Marian
tradition is obviously a huge topic and one that can't be treated
nearly as fully as it deserves here. However, as our readings have
taken us into the nineteenth-century and we see one of the world's
most popular Marian shrines at its origin, we can begin to see the
way interpretation of the Virgin has changed and how we came to
understand her as so many of us did at the first meeting of the
class.
</div>
<div style="margin-bottom: 0in;">
<br /></div>
<br />
<div style="margin-bottom: 0in;">
-ZSR
</div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com4tag:blogger.com,1999:blog-7155226280212467063.post-40429362944295352202015-11-21T12:20:00.001-06:002015-11-22T13:43:42.478-06:00"Worthy of the assent of the faithful"<div class="MsoNormal" style="line-height: 200%;">
At the beginning of class,
Professor Fulton Brown gave us the statistic that less than twenty Marian apparitions out of 295
reported have been deemed “worthy of the assent of the faithful” (66). We were
asked whether we thought this number was too many (showing the Church to be a
bit backwards) or maybe too few (presenting the Church as too skeptical). In
addition to the number of apparition confirmations, I wondered why “the Church”
choose to endorse and approve <i style="mso-bidi-font-style: normal;">certain</i>
apparitions. If we think of the Church as a strategic institution, the
selection of certain apparitions may fit into goals of local priests and
bishops to increase attendance at Mass, scare parishioners into following religious
rules, and other motivations. To explore these possible motivations of the
Church, I will look at the apparition at La Salette to try to speak to how the
Church (specifically local priests and bishops) may have selected apparitions.
While it may have been possible that the Church deemed this apparition worthy
because its truth, I want to consider what a skeptic might think of the choice to
approve the apparition at La Salette. After reviewing some details of the La
Salette apparition and the general circumstances of France during the
apparition’s approval, the Church seems to act strategically by approving
Melanie and Maximin’s story.<a href="https://www.blogger.com/blogger.g?blogID=7155226280212467063#_edn1" name="_ednref1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "times new roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a> <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="mso-tab-count: 1;"> </span>What
would a skeptic question about the apparition at La Salette? Both Mary’s dire
warnings and the healing spring seem like potentially suspicious elements. The “beautiful
lady” that Melanie and Maximin see commands them to tell people of the “great
famine” and plight (on potatoes, walnuts, grapes, wheat) that is coming (Zimdars-Swartz
28, 30). Mary (identified later by Melanie’s employer) then decries that few
people go to Mass on Sunday, rest on the Sabbath, or observe lent. In Mary’s
message, lack of proper religious behavior is connected to the upcoming disasters.
The children obey Mary and share their story with people. It spread like wild
fire. Then, some “marvelous effects” were seen (33). Many people started coming
to Mass and stopped working on Sunday (33). As Zimdars-Swartz note (by citing
Kselman), the local priest, Melin, was aware of the change and actually avoided
getting involved with the story so that it would have more effect coming from the
children (information that he communicated to the bishop). Thereby, local
priests and the bishop were well aware of the uses of the La Salette apparition
story as a tool to induce piety. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
With the finding
of a miraculous, healing “spring” at the place of the apparition, La Salette
became a famous tourist destination (35). As the stories of people’s healings
spread, the Cores parish “was flooded with pilgrims” (38). The apparition
thereby helped the parish gain fame and bring people to the local church,
leading a skeptical observer to be suspicious of the story’s truth.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
Not all elements of
the story at first seem ideal for Church appropriation. Many people criticized
the character of the children, particularly Melanie, as unrefined and ill
manned (38). Thereby, the beacons of the Church’s message appear as lazy and sully
children. At the same time, we might interpret their lowliness and role as
shepherds to be reasons people may have believed them. In previous Marian
stories (see 15<sup>th</sup> century Spain), Mary appeared to lowly, uneducated
shepherds – possibly strengthening Melanie and Maximin’s story as one that would
be believed. Furthermore, the fact that the children did not recognize the (vaguely
defined) woman as Mary may serve to weaken the effectiveness of the apparition.
However, this detail fit the trend at the time for Mary to be identified by
someone other than the seers (32). In this way, the children’s lack of
recognition may instead make the story more credible (and likely to be used by
the Church). <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
It is important to
note that a bishop, not local priests, finally confirmed the apparition.
Surrounding the bishop of Grenoble’s two investigative commissions was a sense
of panic based on Mary’s words. Explained in newspapers at the time, people
across France started to fear that Mary’s prophesy about rotting potatoes,
walnuts, grapes, and wheat would come true (40-41). As the commissions
continued their investigations (at least one looking particularly at the
details of Mary’s prophesy), many French clergy were opposed to affirming the apparitions.
Why then did Bishop Bruillard formally authorize the apparition? It might be
that the Church (as an institution in France) wanted to assert itself in the
first years of the Second Republic (41). By building on the popular base of the
apparition, the Church might affirm the now nationally spread apparition as a
way to “consolidate its support and authority” (41). With this reading, it
seems that the Church as a national institution used the apparition at La
Salette for strategic reasons, possibly caring less about the veracity of the
children’s claims. The Church’s control of the message of the apparition after
its approval in 1851 further suggests the Church’s use the La Salette
apparition for its own purposes (42).<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="mso-tab-count: 1;"> </span>Throughout
this post, I tried to entertain a skeptic’s point of view. I looked at how the La
Salette apparition may have been used as local and national Church promotion. Both
the story of the apparition and the national conditions during its recognition give
the skeptic pause. They offer motivations for the Church to approve the
apparition regardless of its truthfulness. This is not to definitively say the
Church acted strategically, but that we should recognize the historical factors
surrounding the Church’s decisions. These possible motivations may have
affected which apparitions were “worthy of the assent of the faithful” (66). <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="mso-spacerun: yes;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="mso-spacerun: yes;">-MM-T</span></div>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Level 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Level 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Level 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Level 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Level 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Level 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Level 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Level 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Level 9"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 6"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="46" Name="List Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="List Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="List Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
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<div style="mso-element: endnote-list;">
<!--[if !supportEndnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="edn1" style="mso-element: endnote;">
<div class="MsoNormal" style="line-height: 200%;">
<a href="https://www.blogger.com/blogger.g?blogID=7155226280212467063#_ednref1" name="_edn1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "times new roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a> A more complete study
would look at apparitions that were not approved to get a more complete
picture. However, I focus on what can be seen in the example of La Salette with
the caveat that they may not be representative of all apparition approvals.<o:p></o:p></div>
<div class="MsoEndnoteText">
<br /></div>
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Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com5tag:blogger.com,1999:blog-7155226280212467063.post-64634098784068555482015-11-21T12:12:00.001-06:002015-11-22T16:28:10.257-06:00Inter-Female Relationships and Apparitions<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-indent: 36pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">As we move to 19th and 20th century Marian apparitions it is nearly impossible to ignore that those apparitions that we have studied all feature young girls who have complicated relationships with their mothers, aunts, and other women in their lives. Not only that, but the older women in these girls’ lives were among the most notable of those who doubted the girls’ visions as genuine. Though this may have been, as we acknowledged in class, an effort to silence those who would criticize the apparitions as parroted words of family members, it is nonetheless worth noting that all three of the young girls in Zimdars-Swartz’s </span><span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">Encountering Mary: From La Salette to Medjurgorje</span><span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> are recorded as having problematic relationships with the women in their lives both before and after their encounters with Mary.</span><br />
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Zimdars-Swartz begins her discussion of Marian apparitions with La Salette; though the vision of Mary at La Salette was apparently witnessed by both Melanie Calvat and her cousin, Pierre-Maximin Giraud, Zimdars-Swartz devotes much more of her text to the former. In her biography of Melanie, Zimdars-Swartz reports: “In her autobiographies she said that when she was very young she had been rejected by her mother, told that she was no longer a member of the family, and locked out of the house for days at a time” (28). Melanie was just 14 years old in 1846 when she and Maximin witnessed the apparition, and Zimdars-Swartz notes that the girl’s troubled home life could have easily been an influence in her initial thoughts surrounding the vision: “...she had thought that perhaps the woman had a husband who wanted to kill her son… She also recalled that when Maximin had seen the woman… Maximin had thought of a woman ‘whose son had beaten her and then left her’” (31). Additionally, of those who also had miraculous encounters at La Salette, Zimdars-Swartz specifically references women such as Madame Aglot, Marie Laurent, and other unnamed girls who were suffering from illnesses that were cured from the spring at the site of the apparition (35-38). While some were healed, the sacrilege treatment of the shrine at La Salette by a local man resulted in the death of his daughter (37-38).</span><br />
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The presence of women in relation to Marian apparitions becomes even more pronounced in the accounts of St. Bernadette’s visions. Bernadette, like Melanie, had a difficult relationship with her mother from her infancy, when “her mother, who was then only eighteen, became unable to nurse her.” Indeed, this negligible relationship was of such fascination that an urban legend grew up around it, in which Bernadette’s mother “was dozing in a corner by the fireplace, it was said, where a resin candle fell on her, igniting her clothes and burning her breasts” (44). Bernadette is also said to have had a difficult relationship with her employer, Marie Lagues (46-47). Upon first having visions of the </span><span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">aquero</span><span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">, Bernadette was immediately dismissed by her mother and aunt (47). The others that Zimdars-Swartz names as witnessing apparitions at Lourdes are also all women; two separate groups of five women went to the grotto and reported religious experiences, and Marie Courrech became “The most celebrated of the so-called visionaries” at Lourdes (59-62, 61).</span><br />
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The apparitions at Fatima were, as in La Salette and Lourdes, witnessed by multiple children, though one young girl is now predominantly associated with the . Unlike Melanie and Bernadette, however, Lucia was a precocious, well-educated child; she recounts being able to manipulate those around her, telling engaging stories, and a proclivity for memorization as a young child, so much so that she entered into First Communion three years before most children (69-72). Despite this, Lucia also had a troubled relationship with her mother: “...if she was too busy to give her affection, she would give [Lucia] to her father,” Zimdars-Swartz writes (69). Like Bernadette, Lucia’s mother also reacted negatively to her daughter’s recollection of an apparition, even going so far as to deny her food and denying Lucia’s spiritual gifts after being healed when her daughter appealed to Mary on her behalf (73, 86-87, 90).</span><br />
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">As Zimdars-Swartz suggests, the complicated and often fraught relationships that Melanie, Bernadette, and Lucia had with their mothers and mother figures could very well be why all three experienced Marian apparitions. At the same time, however, all three girls (and the other children who shared their experiences with them) had greatly varying visions: Melanie saw a regal lady, Bernadette’s </span><span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">aquero</span><span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> was a young girl about her own age, and Lucia’s lady was accompanied by grand natural effects such as lightning. Even if the girls were looking to fulfill a psychological need for a female figure in their lives, this does not explain the prominent presence of women after the apparitions were reported.</span><br />
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<span id="docs-internal-guid-cf23c27e-2b3e-0d15-810b-9f70b645a000"><span style="font-family: "arial"; font-size: 14.6667px; vertical-align: baseline; white-space: pre-wrap;">We have not seen many interactions between women in the scripture that we have focused on in class, though several moments seem relevant: Luke 1:39-45, when Mary visits Elizabeth, is one example, as are the women described before, during and after the Passion throughout the four Gospels. Perhaps most pertinent to these particular apparitions, however, is the Annunciation itself in Luke 1:26-38 and Matthew 1:18-25; while Mary immediately accepts her pregnancy when Gabriel tells her that she will bear the Son of God, Joseph is skeptical, and plans to divorce Mary until he receives his own vision. Though none of the girls featured most prominently in the apparition stories we’ve studied conclude themselves that their visions are of Mary explicitly, they all believe the apparitions to be in some way divine, never doubting what they have seen. Like Joseph, the people who hear of the girls’ visions are initially doubtful, and, in the cases of Lucia and Bernadette, some people only believe their stories after witnessing visions or other signs themselves. How does our understanding of 19th and 20th centuries apparitions change given the similarities between the young girls who received them and Mary herself? Perhaps one of the reasons these stories have survived, and, in the case of Bernadette, lead to sainthood is because the parallels between Mary and the three girls make it seem more likely that she would appear to them. After all, if Mary were going to appear to anyone, why wouldn’t it be young virgins who never doubt her divinity or the truth of her message?</span></span><br />
<span style="font-family: "arial"; font-size: 14.6667px; vertical-align: baseline; white-space: pre-wrap;"><br /></span>
<span style="font-family: "arial"; font-size: 14.6667px; vertical-align: baseline; white-space: pre-wrap;">-KM</span>Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com2tag:blogger.com,1999:blog-7155226280212467063.post-75758559087905203762015-11-21T11:33:00.000-06:002015-11-22T13:43:26.709-06:00Apparitions, Corinthians, and Modernity<div class="MsoNormal">
Whether
appearing as a beautiful young woman to Juan Diego and speaking to him in his
native language or as a small child-like figure to Bernadette whose mental
depiction of the Virgin would have been heavily influenced by small Madonna
figurines, the Blessed Virgin Mary in her apparitions takes a note from St.
Paul and “has become all things to all, to save at least some” (NABRE 1
Corinthians 9:22). The Marian apparitions convince the seers in form and
repeated appearances, but others also become convinced not by seeing directly
but by the ways in which the seers respond to the Marian apparition and by the content
of the messages which the seers relayed. Nonetheless, a more modern
interpretation of the apparitions may lead us to become highly skeptical that they were
actually divine, regardless of the position of the Church. In this post I would
like to show how the apparitions of the Blessed Virgin become believable to the
seers and other believers in addition to how our modern view of such past
events may not be as objective as we would like to think.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><i>How Mary Appears
and Convinces:</i><u><o:p></o:p></u></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The first
major Marian apparition in the 19<sup>th</sup> century to be approved by the
Church was to Catherine Laboure in 1830. Her vision of a heavenly figure labeled
with the phrase, “O Mary, conceived without sin, pray for us who have recourse
to thee,” seemed to convince others of its supernatural origin because its
message dovetailed the Church’s tradition that Mary was a powerful advocate and
that she was immaculately conceived, though this would officially become dogma
a few years later. At both La Salette and Fatima, the apparition took the form
of a beautiful woman of light whose prophesy of an upcoming famine in the
former and shaking of the sun in the latter were ample evidence to convince the
crowds that these were divine appearances. Most interesting were the Marian
apparitions to Bernadette since her description of the appearances were out of
step with the motherly image people commonly associated with the Blessed
Virgin. Bernadette described the apparition as a small figure and never called
it other than “that one,” and as stated before, the apparition probably took
this form due to the fact that Bernadette was mostly familiar with depictions
of the Blessed Virgin in the form of little Madonna figurines. It was only later
that the apparition was identified as Mary and “convinced different audiences in different ways, and in
this special capacity lay the essence of its success” (Harris, 82). Those who
did not go to the grotto but interrogated Bernadette were convinced by her aura
when speaking about her apparitions and by the message she relayed from the
Virgin, “I am the Immaculate Conception,” which was in line with the dogma that
had been officially declared four years before the apparitions came to Bernadette,
though she could not have had any knowledge of the position of the Church on
this issue. Others who actually accompanied Bernadette to the site of the
apparition were convinced by the fact that during her apparitions she showed no
signs of possession, could perform sensible actions, and lost physical signs of
weakness that usually characterized her. Overall, we see that the apparitions
convince the seers by the fact that these appearances occur multiple times in
familiar forms and convince other people by the messages, signs, and body
language of the seers during the apparitions. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><i>Effects of
Modernity on Examining the Past:</i><u><o:p></o:p></u></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
While
plenty of skepticism rightly surrounds these apparitions, we have to remember more
broadly that perception is our reality and that modern thinking and beliefs cannot
be read perfectly into past. One reason we may be so skeptical of these past
apparitions is that they weren’t meant to appear to us in this time. After all, the
latest Marian apparition that we studied, the appearance to Lucia and her
friends at Fatima, was nearly 100 hundred years ago. In addition, someone had
brought up the point that perhaps the Church was so selective in its approvals
of such apparitions because while wanting as much support for its dogma on the
Immaculate Conception, it only approved a total of 12 Marian apparitions worthy
of belief simply in an attempt to appear selective. However, why would the
Church go to the trouble to make certain apparitions worthy of belief and then declare
that the Catholic populace is not obligated to believe in the very apparitions
that offer the strongest empirical support for its own dogma of the Immaculate
Conception, which otherwise could not be intuited except from tradition (and
even then it was not always universally held the Virgin was conceived without
sin)? Another thing that comes to my mind is a quote from Acts: "for if this endeavor or this activity is of human origin, it will destroy itself. But if it comes from God, you will not be able to destroy them: you may even find yourselves fighting against God." (NABRE Acts 5:38-39) Belief in Marian apparitions and belief
in the basic tenets of Christianity clearly do not require the same level of
obligation; nonetheless, even if we are not convinced by the fact that the
Church has approved some apparitions as actually of divine origin, we have to
at least recognize that our putting on of a modern historical lens to view past
religious phenomena is not entirely appropriate. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><i>Conclusion:</i></b><u style="font-weight: bold;"><o:p></o:p></u></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Just as
Jesus made his divine presence universally accessible in the Eucharist, so too
does Mary in her apparitions become accessible and believable to people on
earth by taking on forms and relaying signs which are familiar to them. Regarding
the authenticity of the Marian apparitions at least approved by the Church, my
thoughts are in line with those of St. Thomas: “to one who has faith, no
explanation is necessary; to one without faith, no explanation is possible.”<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
- J.B.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<br />
<div class="MsoNormal">
<br /></div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com2tag:blogger.com,1999:blog-7155226280212467063.post-34399719157489009222015-11-21T10:06:00.002-06:002015-11-22T13:43:19.083-06:00Investigating the Immaculate Conception: Skepticism and interpretation of the visions of children<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="mso-tab-count: 1;"> </span>The apparition stories we read about this week
were particularly interesting in part because of the people to whom they were
directed. We’ve seen all sorts of Marian apparitions and miracles this quarter
that have appeared to<span style="mso-spacerun: yes;"> </span>people of
all ages, occupations, and social classes. In the three biggest apparition
evens since the 1840s, however, Mary chose to reveal herself to the humblest of
all possible devotees, poor rural children. Because Mary’s visions were
received by such an impressionable and vulnerable group of people, we see in
these apparitions a level of external skepticism and control that, while
present in medieval and Renaissance vision accounts, reaches an unprecedented
level at Lourdes and Fatima and sets the standard for the modern Church’s investigation
of miracles. </div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="mso-tab-count: 1;"> </span>More so than in earlier apparitions, the Mary
of the late 19<sup>th</sup> and early 20<sup>th</sup> centuries seems to favor
children as witnesses of her visions. Maximin and Melanie, Bernadette
Soubirous, and Lucia Santos, in addition to the Marto siblings and the dozens
of later Lourdes visionaries, were all considerably younger than the vast
majority of previous Christians who were purported to have seen Mary. In the
miracle of collections of Rocamadour and the Cantigas, Mary appeared to or
intercessed for a diverse collection of people of all ages, professions, and
social classes. Most of the non-miraculous visitations, however, were received
by members of religious communities, like Hildegard and Elisabeth of Schonau.
In the 15<sup>th</sup> and 16<sup>th</sup> centuries, Mary appeared more to
laity in Spain and the new world, with a preference for poor, uneducated poor
people like Juan Diego and Pedro of Santa Gadea. Several visionaries of this
Spanish tradition are children, like Pedro and Ines of Cubas. However, by
modern times the most significant Marian visions appear to children, notably to
poor children in very rural areas on the periphery of industrial, modernizing
Europe. It is worth noting that the other major vision we studied this week,
that of Catherine of Laboure in 1830, was witnessed by a middle-aged nun.
However, as we observed in class, the reception of this miracle had more in
common with earlier Marian visions and was not subjected to the sort of
rigorous skepticism and external interpretation with which Bernadette and Lucia
were faced.</div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="mso-tab-count: 1;"> </span>Hand in hand with the appearance of Mary to
poor, often bewildered children rather than educated religious was a new
tradition of thorough and persistent skepticism in the way local church and
civil authorities responded to these visions. In the past, we have seen certain
visionaries were asked for proof or definitive testimony that the person or
thing they were seeing was actually Mary. Thus Juan Diego goes to gather a tilma-ful
of unseasonable flowers and Ines is given a lengthy questioning about the
nature and form of the woman she observes. </div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="mso-tab-count: 1;"> </span>We see this new tradition of skepticism and
proof taken to extremes at Lourdes and Fatima (or, if it is not in fact a new
tradition, it is better recorded at Fatima and Lourdes than it was in medieval
sources). Both Bernadette and Lucia were thoroughly investigated by Church and
civil authorities who occasionally seem more interested in disproving their
claims about the visions then confirming them. When Bernadette first met with
local priest Dominique Peyramale following her first several visions of the
virgin, his response was not one of cautious consideration but outright
hostility; according to Zimdars-Swartz he calls her a liar and accuses her of
disgracing the town (<i style="mso-bidi-font-style: normal;">Encountering Mary, </i>p.
51). Similarly we hear of Lucia’s mother, adamant that her own daughter was
lying, berating and threatening the child to stop proclaiming her visions and
turning her over to priests who subjected them to “the harshest of ordeals”
through rigorous cross-examinations and psychological ploys (pp. 83-85).</div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="mso-tab-count: 1;"> </span>And while there were these figures, both in and
outside of the clergy, who approached claims of Marian visions with harsh
skepticism, there were also those who tried to project their own
interpretations of the visions onto the visionaries themselves. It is notable
that the first several apparitions at Lourdes refused to identify itself as the
Virgin Mary. Peyramale had instructed Bernadette on March 2 to ask the
apparition her name, but it wasn’t until three weeks later, on the Feast of the
Annunciation, that she finally responded to the question by saying “I am the
Immaculate Conception.” This was the only indication the apparition of Lourdes
ever gave in over a dozen appearances to Bernadette that she was, in fact, the
Virgin Mary. Bernadette had, on the instance of the first apparition, referred
to the woman as “Mother of Angels” (p. 49), and it was later believed that
Bernadette herself started the belief that the apparition was Mary, despite the
woman’s coy refusal to speak her own name. Prior to the widespread acceptance
of the woman’s identity, however, early Bernadette supporter Madame Millet had
promoted the belief that the vision was a deceased village girl (p. 48),
effectively stepping in to Bernadette’s spiritual experience and offering up
her own explanation for what had occurred in lieu of Bernadette’s actual
interpretation.</div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="mso-tab-count: 1;"> </span>We discussed in class the possibility that
local adults had manipulated the stories of these children to encourage the
belief that the apparitions they saw were, in fact, the Virgin Mary.
Personally, it seems unlikely to me based on the resistance these children met
from some of the priests and other authority figures in their communities, that
they were directly falsifying facts at the direction of adults. However, it is
very clear in the popular responses at both Fatima and Lourdes, both in the
alternative interpretations of events provided by adults who themselves had
experienced no visions of Mary whatsoever and in the strong backlash presented
by parents, community members, and local priests, it is clear that those around
the visionaries were taking an unprecedented role in influencing and
interpreting the testimony of these children. Though other clergy were
certainly present to interpret and ask questions of the visions experienced by
medieval nuns, these impoverished and generally undereducated children
(excepting, of course, the poor but precocious Lucia Santos) were subjected to
examination and reinterpretation to the extent that their visions took on
popular narratives outside of the control of the visionaries themselves (for
example, Bernadette’s discomfort with requests for blessings and miracles, p.
54). </div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="mso-tab-count: 1;"> </span>What seems most odd, at least from a modern
critical standpoint, is why the Mother of God would decide to appear not to
credible, educated adults, but rather to the class of individual least likely
to accurately identify and effectively propagate her message: poor children
from patois-speaking towns in, effectively, the middle of nowhere. That these
visions were often either appropriated by adults who felt they knew better
(Madame Millet) or dismissed out of hand (Abbé Peyramale) seems the natural
consequence of choosing such unlikely intermediaries.</div>
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<br /></div>
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<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="mso-tab-count: 1;"> </span>Of course, from the skepticism surrounding
these apparitions arose the system the Church uses to verify modern apparition,
which has developed into a new form of devotion for an era that is, in general,
more skeptical of miracles and miraculous vision. So maybe Mary chose wisely in
selecting the most impressionable and least credible element of society to
deliver her message to the devotees of the late 19<sup>th</sup> and early 20<sup>th</sup>
centuries. </div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
- GT</div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com3tag:blogger.com,1999:blog-7155226280212467063.post-75625002931259343242015-11-19T13:20:00.002-06:002015-11-22T13:43:06.519-06:00Mary's Relationship to the Almighty in 'The Mystical City of God'<div class="MsoNormal">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">Following the lesson I reread Book III, Chapter 1 of <i>The Mystical City of God</i>, which focuses
on the novena before the Incarnation. Over these nine days, God elevates Mary
to understand and share in his omnipotence and omniscience so she would be
worthy of carrying his only son. Mary of Agreda’s focus on characterisation makes
the dynamics of this relationship very interesting. It is manifested as both a
teacher/ pupil relationship but also lovers before the consummation of the
Incarnation. Mary herself constantly humiliates and degrades herself yet also
appears to hold power over God and his decisions. It is clear she is constructed
as a mirror for God, but sometimes this dividing line seems very vulnerable and
she herself appears almost deified. I’m going to explore the nature of this ‘correspondence
of a creature with its Creator.’ <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">I</span><span style="font-family: "times new roman" , serif; font-size: 12pt; line-height: 107%;">n the nine days of the novena, God shares with Mary
all that can be known by any creature bar God alone. With Genesis as the basis
for the first six days, Mary is able to read through the scripture and see what
lays behind it. She ‘perceived and understood’, understanding how and why God
did as he did. She is allowed into the decision making process, or even the mind,
of the Lord. She even understood ‘in how far and in what way it was a void,’
glimpsing and quantifying what existed before creation itself. In addition to
this she also understands the sinfulness and lowliness of the human race and is
overcome with sorrow, ‘She debased herself more than all the children of Adam
with all their miseries.’ </span><span style="font-family: "times new roman" , serif; font-size: 12pt; line-height: 107%;"> </span><span style="font-family: "times new roman" , serif; font-size: 12pt; line-height: 107%;">It is
interesting to consider whether we can read some of Mary of Agreda’s
intellectual frustrations into the description of the knowledge that the Virgin
received. After the third day Mary of Agreda writes ‘In comparison with her all
those skilled in medicine in the world would appear but ignorant even after the
most thorough studies and largest experience.’ Having talked about Mary of
Agreda’s frustration at being prevented from travelling as a missionary due to
her statues as a woman and nun, I felt at some points a similar frustration can
be detected towards the intellectual limitations of her life. The Virgin is
clearly held up as a general example, ‘an object of admirable emulation to the
angelic spirits and an unparalleled example for men’, but perhaps she is simultaneously
a very personal role model for Mary of Agreda herself, empowered and fulfilling
many of the roles the nun yearned for.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">The Virgin Mary also shares in God’s power. On the
second day God made her ‘a corresponding participant in the divine Omnipotence’
and she is ‘raised to sovereignty over the sea, the earth, the elements and the
celestial orbs, with all the creatures which are contained therein.’ In
addition, she is able to step outside normal time with the Lord and perceive ‘all
the creatures of the past, present and future.’ This was necessary partly so
she would be the most perfect of all the Lord’s creatures so that she could
infuse perfect humanity into God’s son as ‘like begets like’. The power she
receives from the lord here also acts as the base of her intecessionary power.
If ‘the strength of the Lord had not come to her aid, she would not have been able
to bear the impetuosity of her desire to assist and save mankind.’ In sharing
in God’s power and knowledge she derives the ability to act as ‘the mother and
advocate of sinners.’<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">The way Mary of Agreda presents this divine
relationship and exchange is quite varied. On one level it appears pedagogical.
Mary, the perfect pupil, ‘was taught and comprehended’ and gains the knowledge
to elevate her above all humans and even the angels. Perhaps more striking,
however, is the erotic aspect of the relationship. God refers to Mary as ‘My spouse
and dove’ and there are parallels made to the Song of Songs and to the Old
testament marriage of Esther. There is also a constant pattern of yearning and fulfilment,
the Lord being ‘strained in waiting for the time’ he can redeem man and bring
about the ‘fulfilment of this desire’. Later, the Lord seems to play with Mary,
tantalising her by saying the ‘ungrateful behaviour of men… does not merit the
execution of this promise.’ This cause Mary to degrade herself and petition him
further until he gives in. Mary of Agreda then claims, ‘His apparent hesitation
was merely a device of his tender love in order to enjoy so much the longer the
voice of his Beloved, causing her sweet lips to distil most sweet honey.’ The
Lord toys with Mary for his own pleasure in a sometimes overtly sensual way.
There is a strangeness to this as the Lord attempts to transform Mary ‘more to
a likeness of her God in order to make her worthy of being his Mother.’ This
seduction takes place both in preparation for a consummation that will also
make Mary his Mother. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">The active role that Mary increasingly plays in God’s
decisions throughout the novena is striking. She is tested by God, as Jacob
was, and asked what her name is. Her answer impresses God so much he is ‘wounded
and weakened’ by desire for her. She appears to motivate God to send his Son,
Mary of Agreda claiming she, ‘next to her most blessed Son, is the cause of
their salvation.’ Another strangeness exists in the way Mary’s agency and power
towards God is derived from her constant humiliation and debasement. Whatever
the Lord shows her, she reverts to a position of extreme humility and
consideration of the ‘measureless iniquity and malice of men’. The more she
does this the more God desires her and the more powerful she appears. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">Mary of Agreda works hard to distinguish Mary as the
mirror of God. In learning of God’s power and knowledge The Virgin sees him
increasingly clearly and the ‘veil fell more and more from the secrets of the
infinite wisdom.’ Sometimes the power she derives seems to elevate her to the same
level as the Lord, giving her ‘sovereignty’, yet this is always tempered by the
fact her power is always derived from the Lord. She ‘reflected his infinite
attributes and virtues...under the colours and lights added to it from on high.’
The fact that the closeness of this divine relationship is dependent on Mary’s
constant debasement and submission ensures the correct hierarchy remains intact.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<br />
<div class="MsoNormal">
W. Russell</div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com2tag:blogger.com,1999:blog-7155226280212467063.post-41906749234011858162015-11-19T13:18:00.002-06:002015-11-22T13:42:59.563-06:00Likeness of the Marian Image and Prayer to the Image and Prayer of God<div class="MsoNormal" style="text-indent: .5in;">
<span style="background: white; color: #444444; font-family: "times" , "times new roman" , serif; font-size: x-small;">The
Mystical City of God and The Secret of the Rosary have differing intents for the
readership of their works, but they parallel and support each other in the ultimate
equating of Mary as a mirror image of God. We arrived at the conclusion in
class that Mary of Agreda uses The Mystical City of God to assimilate the
Virgin Mary and God into a singular identity. The vivid details describing Mary,
such as her newfound knowledge of human anatomy and animal taxonomy for example,
vividly affirm the message that Mary is as wise as God, because God manifests to
her all he knows. She is the likeness of God in many other ways, as described
when Mary of Agreda says “It was eminently befitting that [Mary] should be all
mercy, kindness, piety and clemency, who was herself to conceive and give birth
to the Word made man, since He in His mercy, clemency and love desired to
humiliate himself to the lowliness of our nature, and wished to be born of her
in order to suffer for men. It is said: <b>like
begets like… </b>(154). Just as Jesus humbles himself to the Earth, so too does
young Mary humble herself to the Angel Gabriel and to God’s plan for her. Mary is
remarkable because of her ability to be simultaneously humble and powerful, and
this confounds Mary of Agreda who says “But what has caused the greatest wonder
in me, when I considered these things in the light given to me, is the humility
of this heavenly woman and the mutual contest between her humility and the
divine power” (163). The notions of humility and divine power are so incongruous,
that only God has the ability to possess them in coexistence. Thus because Mary
successfully finds harmony within the dichotomy, she too has the strength, in
addition to the wisdom and humility, of God, enhancing her likeness of him.</span><br />
<span style="background: white; color: #444444; font-family: "times" , "times new roman" , serif; font-size: x-small;"><br /></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="background: white; color: #444444; font-family: "times" , "times new roman" , serif; font-size: x-small;">There are
passages, some were mentioned in class, where Mary of Agreda directly conflates
Mary and God. She writes “The Lord extended His powerful arm and expressly
renewed the spirit and the faculties of the great Lady… It was the finishing
act and the <b>final retouching of the
living image of God</b>, in order to form, in it and of it, the very shape,
into which the eternal Word, <b>the
essential image of the eternal Father</b> and the figure of His substance was
to be cast” (163). Especially with the Novena before the Incarnation, God
assists Mary in every stage of her physical and spiritual growth not just to
prepare her conceiving of the Word Incarnate, but to sculpt her as his image on
Earth. Mary of Agreda continues; “Thus the whole temple of the most holy Mary…was
<b>covered with the purest gold of the
Divinity inside and out</b>…<b>He provided
for the greatest possible similarity between the Mother and the Father</b>”
(163). At this point historically, the symbolism of the temple as Mary is
well-known, but Mary of Agreda presents a novel interpretation of it by describing
the temple <i>as</i> God rather than
containing God; in the same vein, her understanding of Mary as a mirror image of
God conquers the conventional understanding that Mary contains God.</span></div>
<span style="font-family: "times" , "times new roman" , serif; font-size: x-small;"><span style="font-family: "georgia" , "times new roman" , serif; font-size: xx-small;"><br /></span>
</span><br />
<div class="MsoNormal" style="text-indent: .5in;">
<span style="background: white; color: #444444; font-family: "times" , "times new roman" , serif; font-size: x-small;">The Secret
of the Rosary by St. Louis de Montefort is more didactic, and as a result has a
more widespread audience given the introduction includes addresses to Priests,
Sinners, Devout Souls and Little Children. The verbose and somewhat convoluted
writing of Mary of Agreda contrasts with St. Louis De Montefort, who writes
with simplicity often meant to be understood by commoners and youth. He retells
the story of Saint Dominic who “began preaching the Holy Rosary and explained
the Hail Mary word by word as he would to a group of children, and used the
very simple illustrations which were in the book Our Lady had given him” (21),
and she speaks directly to youth, ordering “So, dear children imitate these
little girls and say your Rosary every day as they always did. If you do this
you will earn the right to go to Heaven to see Jesus and Mary” (15). Thus, whereas
Mary of Agreda equates Mary and God by using logic and extrapolating from the
theology, de Montefort uses more accessible emotional persuasion to equate the
two, with the ultimate purpose of converting readers or increasing their piety.
Multiple passages throughout The Secret of the Rosary show how Mary also possesses
traits that make her God’s likeness, making these writings unassumingly
supportive of Mary of Agreda’s argument in The Mystical City of God. In the Fourth
Rose story about Blessed Alan de la Roche, Jesus tells him “you crucified Me
once before by your sins… You are crucifying Me again now because you have all
the learning and understanding that you need to preach My Mother’s Rosary, and
you are not doing so…” (25) and makes de la Roche feel guilty about his
negligence to Mary and thus God. Jesus’ intercession here reflects his
intercession of Saul in the desert, and just as Saul repents and becomes a
Saint and devout follower, so too does Blessed Alan de la Roche revitalize
himself and then restores the Holy Rosary. The likeness of these two stories make
Jesus and Mary mirror reflections of each other, and Jesus feels crucified when
people forsake either him or Mary. In addition, though Our Lady’s Psalter/The
Rosary consists of prayers of the Hail Mary, de Montefort says that the three
parts of it serve the purpose of honoring the Holy Trinity, Jesus Christ, and
the Church, with no mention of its service to Mary. De Montefort is saying here
that The Rosary’s verbal praise of Mary is a spiritual praise of God, and “it
greatly glorifies the Most Blessed Trinity because any homage that we pay Our
Lady returns inevitably to God Who is the cause of all her virtues and
perfections” (49). So although The Secret of the Rosary has a main instructive
purpose (especially with the imagery throughout of followers needing to water
the Garden of Marian devotion), de Montefort uses more emotional and spiritual
techniques such as Biblical allusions and analysis of The Rosary to highlight
an understanding of Mary as a near-perfect reflection of God, emphasizing the
concept that devotion to Mary is essentially devotion to God. While the Secret
of the Rosary and The Mystical City of God perpetuate the notion of Mary as God
by visually describing the likeness of her image, St. Louis de Montefort’s work
goes a step further in also emphasizing the likeness of Marian prayer and
devotion as ultimately worship to God himself.</span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="background: white; color: #444444; font-family: "times" , "times new roman" , serif; font-size: x-small;"><br /></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="background: white; color: #444444; font-family: "times" , "times new roman" , serif; font-size: x-small;">- ALZ</span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<br /></div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com5tag:blogger.com,1999:blog-7155226280212467063.post-68021358999081667612015-11-19T13:06:00.000-06:002015-11-22T13:42:50.137-06:00The Astrolabe of the Divine<div class="MsoNormal">
<span style="font-family: "calibri";"><span style="mso-spacerun: yes;"> </span>Love is the astrolabe of God’s mysteries<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "calibri";"><span style="mso-tab-count: 1;"> </span>- </span><span style="background: white; color: #252525; font-family: "calibri"; mso-bidi-font-size: 14.0pt;">Jalāl ad-Dīn Muhammad Rūmī</span><span style="font-family: "calibri"; mso-bidi-font-size: 10.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "calibri";">In my 9<sup>th</sup> grade
year, my boarding school required we take a course in world religions in place
of a history course, and in that class, I first ran across this quote of Rumi
which has <span style="mso-spacerun: yes;"> </span>stuck with me since
then. In reflecting on our class discussion of Mary of Agreda’s <u>Mystical
City of God</u>, this quote came to mind, and I found that the same role that
love plays for Rumi is played by the Virgin Mary for Mary of Agreda. We touched
on this idea many times in class, though in slightly different terms.
Generally, we have observed this phenomenon in depictions of Mary as a spotless
mirror or light-refracting crystal. In this way, it would seem that Rumi and
the venerable Mary of Agreda would agree, perhaps among other things,<span style="mso-spacerun: yes;"> </span>on the idea that humans – being unable
to grasp the divine itself – must use other means to discuss or to understand
effectively the divine.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "calibri";">As I noted, this idea is
not new at all to Mary of Agreda; it has been a prominent part of the tradition
at least since the homilies of St. Andrew of Crete if not before. However, I
see in the <i style="mso-bidi-font-style: normal;">Mystical City of God</i> a
full flowering – in rather rococo form that I find not inappropriate to the
subject matter – of the Marian tradition into this role. If I may be permitted
to make a rather arcane metaphor, Agreda’s <u>Mystical City of God</u> could be
bright Silmaril born of the tradition, the two interwoven trees. While I feel
this metaphor could be extended further, I will refrain for now to return to
the main matter at hand.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "calibri";">While, in many ways, Mary
of Agreda’s work is a distillation of the previous tradition in how it views
Mary; there is innovation too in both the extent of the claim as well as the
theological basis for this claim. In the <u>Mystical City of God</u>, Mary is
depicted as wholly a true intermediary between normal humans and the Godhead </span><span style="font-family: "calibri";">whereas in earlier traditions there was an uncomfortable tension between the
fact that she was both an “unspotted mirror”, the perfect reflection of the
divine, but herself still absolutely human. This tension came to the fore in
the high Medieval debates regarding not only the validity of the immaculate
conception itself – taken up as we’ve seen between the Dominicans and the Franciscans
– but also the question of when exactly Mary was rid of original sin or whether
she was stained by it at any point. Mary of Agreda through her work resolves
this issue with a bold theological claim that Mary was a particular human who
existed as wholly an intermediate being between people and God. The argument is
made in many ways, but it can most clearly be seen in Mary of Agreda’s description
of the order or “instants” by which we understand how God came to manifest his
divine knowledge or plan or being – as Mary of Agreda describes these things
are not easily divisible (</span><u style="font-family: calibri;">Mystical City of God</u><span style="font-family: "calibri";">, 12).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "calibri";">Beginning with the first
instant, Mary of Agreda describes how God recognizes and comprehends fully his
own divine nature that, like “the sun should diffuse its light”, is inherently
creative and communicative without any loss or detriment to itself. The second
instant describes the duty of that creation to magnify the same God as the
“manifestation of his greatness”. Next, the third instant involves the manner
in which this communication will take place, and to that end, the necessary
existence of Christ as hypostatically God and man was preordained.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "calibri";">Finally, in the fourth
instant, Mary of Agreda comes to discuss the Virgin Mary. In this instant, the
existence of Mary was effectively born or decreed to be. I find it particularly
interesting that this followed directly from the instant in which Christ himself
was preordained – who In turn proceeded from the necessary creative outpouring
of a perfect divinity. This distinctly reminded me of the origins of the Marian
cult in the Christological arguments against Nestorianism in the fourth and fifth
centuries A.D. The fifth instant involving the origin of the angels
both good and evil in the mind of God followed afterwards. The origin of the
angels as following that of Mary is of note particularly because it prefigures
why Mary is the “empress of heaven” and ergo holds authority over the angles.
This comes up later in the <u>Mystical City of God</u> with Mary’s guard of
1,000 angels, but also in St. Louis de Montfort’s <u>The Secret of the Rosary</u>
in the account regarding the man wracked by demons that were forced out by the
invocation of the Virgin – who preceded them and therefore is accorded the greater
authority (<u>The Secret of the Rosary</u>, 88-91). Finally, in the sixth instant, humankind and their fall from grace
is prefigured – though their nature as being free, and as having both the faculties to know God and the ability to distinguish good and evil came in the third instant. <o:p></o:p></span></div>
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<span style="font-family: "calibri";">This particular
description of the “order of instants” in the mind of God effectively constitutes
– among other things – a theological argument for the immaculate conception
since the Virgin Mary’s existence predates humankind itself and their
corresponding original sin – though not human nature which is how she can
partake of the good in human nature without being tainted by the evil. In this
way, these instants set up Mary of Agreda’s goal of depicting Mary as the
perfect human, a divine human, someone we can understand because while we can’t
grasp divinity – being mere humans – it is much easier to grasp a human who
displays perfectly divine characteristics through whom or by whom we can begin to
penetrate, as far as we are able, the mysteries of God. The Virgin Mary is the immaculate
astrolabe – for what is the use of an astrolabe if it is not perfectly accorded
with the stars – so likewise Mary of Agreda’s theological treatise on the
divine naturally traces the terrestrial life of the Virgin.<o:p></o:p></span><br />
<span style="font-family: "calibri";"><br /></span>
-LDD</div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com3tag:blogger.com,1999:blog-7155226280212467063.post-2058919628018105242015-11-19T13:04:00.001-06:002015-11-22T13:42:40.549-06:00Fear, Reverence, and Humility <div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "times new roman"; font-size: 16px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">I think the most theologically-surprising part of </span><span style="background-color: transparent; color: black; font-family: "times new roman"; font-size: 16px; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The Mystical City of God </span><span style="background-color: transparent; color: black; font-family: "times new roman"; font-size: 16px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">isn’t all of the details about Mary’s life. Some of those are definitely strange, but they’re not categorically different than many of the other things we’ve read: imagining the important points of Mary’s life is a very old tradition, even if Mary of Agreda is interested in a different kind of detail. The part that seems most surprising to me is how important and transformative she thinks this work is.</span></div>
<b id="docs-internal-guid-7c77f291-2120-9c52-1fa1-86994db47139" style="font-weight: normal;"><br /></b>
<br />
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "times new roman"; font-size: 16px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">In the first chapter, Mary of Agreda writes that she felt it was “improper to put off the writing” of the book because “the Most High had intimated this as the fitting and opportune time.” She then quotes God’s historical account of sin and salvation, where the important periods are from original sin to Moses, when “men governed themselves according to their own inclinations and fell into many errors and sins; and from Moses until the Incarnation, when “they again committed sin by not obeying” the law given to Moses. The Most High then told her that “just as I chose the opportune time for the greater manifestation of my mercy, so I now select this time for showing toward them another very great favor”: this book, which will explain God’s anger and let people avoid it (7-8).</span></div>
<b style="font-weight: normal;"><br /></b>
<br />
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "times new roman"; font-size: 16px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Mary of Agreda seems to see the revelation she received as important on a cosmic scale, comparable to Sinai or the Incarnation. Most of the other Marian works we’ve read have, of course, said that Mary is important, but I can’t think of any others (except the Gospels) that are claiming to usher in a new era of salvation history. </span></div>
<b style="font-weight: normal;"><br /></b>
<br />
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "times new roman"; font-size: 16px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Mary of Agreda frequently emphasizes her own smallness and humility, especially in this first chapter. For example, she quotes Christ’s praise of God from Matthew 11:25, praising God for having “hidden these high mysteries from the wise and from the teachers,” but where Matthew’s Christ ends by saying that God has revealed the mysteries to little children, Mary of Agreda says He has revealed them to “me, the most insignificant and useless slave of Thy Church” (5). Mary of Agreda puts herself in Christ’s place by adopting his words as her own, but by the end of the sentence, she puts herself in the place of the insignificant “little children” instead.</span></div>
<b style="font-weight: normal;"><br /></b>
<br />
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "times new roman"; font-size: 16px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The “three things” Mary of Agreda says she paid attention to while writing the book also demonstrate the same humility. She says she kept in mind that “the creature must ever [...] abase itself in proportion to the condescension of His Majesty,” that “all men, who are so forgetful of their own salvation” must “consider and learn what they owe to the Queen and the Mother of piety,” and that she must be “willing to have my spiritual director, and if necessary the whole world, find out my littleness and vileness” (6). Both the first and the third of these three principles center on humility, abasement, and littleness.</span></div>
<b style="font-weight: normal;"><br /></b>
<br />
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "times new roman"; font-size: 16px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">When I first read the book, I read all of these statements of humility as simply part of the genre: many writers we’ve read (notably Bernard) have begun by talking about how unfit they are for the task of writing about Mary. Some of them connect it to Mary’s own humility, while others paint their smallness in contrast to Mary’s majesty, but there is certainly a long tradition of Marian works beginning with the writer’s humility. It also reminded me of Hildegard’s visions, which she claims that she did not want to write down, and actually refused to write them down until she was forced to by being stricken with an illness as punishment. All of these techniques seem to absolve the writer of responsibility for anything inappropriate that might be in the work, but more than that, they seem to be just a part of the genre of works about Mary.</span></div>
<br />
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "times new roman"; font-size: 16px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">But looking at it again now, in the context of her salvation history in the beginning, I wonder whether her humility actually evokes a different ancient tradition: that of Moses. Numbers 12:3 says that “The man Moses was very humble, more than any man who was on the face of the earth.” Moses demonstrated that quality at the burning bush, when he claimed not to be a good enough speaker to lead the Israelites out of Egypt. It seems like Mary of Agreda’s claim to be giving a new work that would deliver people from sin in the same way as Moses’s Law or Christ’s Spirit might be related to that humility that is a hallmark of Moses. </span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "times new roman"; font-size: 16px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "times new roman"; font-size: 16px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">-- ADM</span></div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com3tag:blogger.com,1999:blog-7155226280212467063.post-40220992861620746812015-11-19T12:46:00.000-06:002015-11-23T23:04:45.376-06:00Sister Mary's Theology<div class="MsoNormal">
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="font-family: "times"; mso-bidi-font-family: Times;">This
week, I am drawn to the role theology plays in <i>The Mystical City of God</i>
by Sister Mary of Agreda, as it relates to author’s depiction of Mary and
Sister Mary’s relationship to the church.<span style="mso-spacerun: yes;">
</span>In response to Professor Fulton Brown’s comment about the overarching
theological themes of this work, there is an important interplay between the theology
of the Church which would have been approved (I.E. the mystery of the Trinity,
the fallenness of humanity, Christ’s role as the redeemer) and the points at
which Sister Mary utilizes this already well-understood framework of a
theological system in order to describe Mary in relation to her own account of
her visions.<span style="mso-spacerun: yes;"> </span>I would like to further
analyze the major points in which I see Sister Mary pointing directly to a
common theological position or concept that would have been most likely widely
known by her readers and how Sister Mary has entailed such theology into her
depiction of Mary.<span style="mso-spacerun: yes;"> </span>What is at stake for
Sister Mary in the context for writing this book, as I have gathered from her
introduction, is taking very seriously what she describes as a demands from the
‘Most High’ and the ‘Queen of Heaven’ herself (4).<span style="mso-spacerun: yes;"> </span>She must convince her readers that her
visions and the words she writes are accurate and true, while also maintaining
a covenant with the ‘Most High’, as it is her expressed intention to “…preserve
the powers of [her] will entirely for His love, without allowing it to incline
toward any creature, be it ever so small or unsuspicious…” (6).<o:p></o:p></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="font-family: "times"; mso-bidi-font-family: Times;">In
book one, section six, Sister Mary explicitly recognizes the system of theology
that has been predetermined.<span style="mso-spacerun: yes;"> </span>While most
(if not all) of this book is by nature theological, I think it is this section
where Sister Mary is the most deliberate connecting her own encounter with Mary
to the established “orthodox” position(s).<span style="mso-spacerun: yes;">
</span>In describing Mary’s perfection and her ability to exercise all the
virtues at once, Sister Mary writes; “Among the first thus exercised were the
three theological virtues, faith, hope, and charity, which relate immediately
to God” (49).<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Here, Sister Mary’s reference to “the three
theological virtues” connects her reader to a pre-existing framework onto which
something logical can be added.<span style="mso-spacerun: yes;"> </span>While we
cannot necessarily know Sister Mary’s true intentions behind every word
written, I would speculate that in recalling her visions, Sister Mary is taking
into consideration her audience, framing the Mary she witnessed by using
familiar language and already firmly established doctrine and perhaps, even
then methodology with which theologians in her time would have made sense of
her visions.<span style="mso-spacerun: yes;"> </span>While I fully understand
why Sister Mary would describe Mary using familiar theological language, I am
led to wonder why she taken the opportunity to refer to an already apparently
familiar set of “theological virtues.”<span style="mso-spacerun: yes;"> </span>Other
than the fact that people may have just been able to understand what she was
saying more clearly by referring to something already familiar, I wonder how
this account relates to the Church’s theological teachings.<span style="mso-spacerun: yes;"> </span>In other words, is it possible that Sister
Mary has tailored her writings to the doctrines of the Church in places where
she can afford to do so so that her other, more controversial chapters
(immaculate conception) might be more kindly considered? <o:p></o:p></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="font-family: "times"; mso-bidi-font-family: Times;">In
painting a Mary who is a dutiful servant of God who possesses perfect justice,
Sister Mary distinguishes Mary from Adam and Eve in a crucial way which I have
not yet seen in this course.<span style="mso-spacerun: yes;"> </span>Sister of
Mary writes: “To [Mary] was also conceded the most perfect light of reason,
corresponding to the gifts of grace, which she had not received” (49).<span style="mso-spacerun: yes;"> </span>In this account, what make Mary most
different from Eve is her access to reason.<span style="mso-spacerun: yes;">
</span>This is a notable shift in the course, as we have discussed in the past
how many have thought of Mary as the “new Eve;” as the one who will “get it
right” this time.<span style="mso-spacerun: yes;"> </span>The comparison between
Eve and Mary cannot be made in Sister Mary’s account, however, because Sister Mary
has made it clear that Mary is untainted, even with the ability to reason.<span style="mso-spacerun: yes;"> </span>“She was possessed of the most perfect
justice, superior to that of Adam and Even in their first formation” (49).<span style="mso-spacerun: yes;"> </span>I am curious about this connection to the
doctrines of the Church in her time.<span style="mso-spacerun: yes;">
</span>While the theological function Adam and Eve play remains intact, Mary
has broken the laws of humanity by remaining untainted, even after exposure to
reason. Is this an issue that would be pertinent to the Church in Sister Mary’s
time, or am I superimposing my own protestant theology?<span style="mso-spacerun: yes;"> </span>It sounds odd to imply that someone other
than Christ is not in need of atonement.<span style="mso-spacerun: yes;">
</span><o:p></o:p></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="font-family: "times"; mso-bidi-font-family: Times;">Whether
or not there is conclusive information on the full scope of <i style="mso-bidi-font-style: normal;">how</i>
or <i style="mso-bidi-font-style: normal;">why</i> she has written this extensive
text, it is clear that Sister Mary is strategic in the way she chooses both to
employ church doctrine and the places in which she may diverge from it.<span style="mso-spacerun: yes;"> </span>Perhaps drawing on a theological language
familiar to those reading her work provided her voice with an additional authority.<span style="mso-spacerun: yes;"> </span>It is possible that in being careful so as
not disturb the theological tenets of the Church, Sister Mary would have had
the chance to indeed be bolder with her claims that <i style="mso-bidi-font-style: normal;">were</i> controversial, especially regarding immaculate
conception.<span style="mso-spacerun: yes;"> </span>It is also possible that
Sister Mary has been intentional in not allowing her own relationship with the
Church affect the way in which she wrote this account.<span style="mso-spacerun: yes;"> </span>Given the fact that Sister Mary had burned up
her first version for fear of breaking Church orthodoxy, it is would be hard to
imagine Sister Mary writing this work without the implications of the Church in
the back of her mind.<span style="mso-spacerun: yes;"> </span>I think Sister Mary
walks an impressive line between a voice of sanctioned theology and an
emboldened image of Mary, as she has witnessed so vividly and firsthand.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<br /></div>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="endnote text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="table of authorities"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="macro"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="toa heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 5"/>
<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Closing"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Signature"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="true"
UnhideWhenUsed="true" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Message Header"/>
<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Salutation"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Date"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Level 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Level 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Level 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Level 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Level 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Level 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Level 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Level 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Level 9"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
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Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com2tag:blogger.com,1999:blog-7155226280212467063.post-46295488224283515982015-11-19T11:18:00.001-06:002015-11-22T13:42:00.041-06:00Marian Monasticism: Imitation and Obedience<div class="MsoNormal">
<span style="font-family: "times new roman"; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi;">Mary of Agreda’s <i style="mso-bidi-font-style: normal;">The Mystical City of God</i> is
fundamentally an exegetical text.<span style="mso-spacerun: yes;">
</span>Analyzing Marian passages in the Gospels, the Marian Old Testament
tradition, as well as apocryphal literature, Mary of Agreda theologically
establishes that one can only see God’s reflection. The way to do that is
through the person of Mary.<span style="mso-spacerun: yes;"> </span>In this
God-centric approach, Mary is His perfect reflection.<span style="mso-spacerun: yes;"> </span>She is the Temple, which looks like God
(163). Mary of Agreda even explicitly states, “He [God] provided the greatest
possible similarity between the Mother and the Father” (163).<span style="mso-spacerun: yes;"> </span>In this project, then, the manner in which
Mary of Agreda describes Mary and the characteristics that she ascribes to her
are of paramount importance.<span style="mso-spacerun: yes;"> </span>In Mary we
see God, so we ought to look quite closely at her.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "times new roman"; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi;">For Mary of Agreda, Mary is –
amongst many other things – a religious.<span style="mso-spacerun: yes;">
</span>She does not only participate in monastic life, she is the model for
it.<span style="mso-spacerun: yes;"> </span>On page 88, Mary of Agreda explains,
“Remember, that the life and conversation she led in the temple is the
original, which all the souls, that consecrate themselves after her as spouses
of Christ, must copy within themselves.”<span style="mso-spacerun: yes;">
</span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "times new roman"; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi;">This refers to Mary’s
supposed nine-year inhabitation of the Temple at Jerusalem – from three years
old to twelve years old – as mentioned in the apocryphal Protoevangelium of
James (PJ).<span style="mso-spacerun: yes;"> </span>Mary of Agreda essentially
writes an exegesis of this text, although she contributes significant new
material that was purportedly endowed to her by the Most High (88).<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "times new roman"; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi;">In PJ, Mary is brought to the
temple by Joachim and Anna, is kissed and blessed by the priest, and dances
upon the altar (7).<span style="mso-spacerun: yes;"> </span>Nothing more is said
about her until she turns twelve and must leave the temple.<span style="mso-spacerun: yes;"> </span>In Mary of Agreda’s version, however, Mary is
considerably more active between the ages of three and twelve.<span style="mso-spacerun: yes;"> </span>She explicitly asks her advisors in the
temple, a priest and a teacher, to give her an “order of life” (89).<span style="mso-spacerun: yes;"> </span>It is this life – a monastic existence of
early rising, praise, manual labor, moderate meals, and Scriptural study – that
occupied Mary of Agreda’s Mary for those nine years (90).<span style="mso-spacerun: yes;"> </span>It was marked chiefly by obedience to her
superiors and unsolicited acts of humility (90, 91).<span style="mso-spacerun: yes;"> </span>The Virgin – who in Mary of Agreda’s
understanding was endowed with perfect virtues since conception (49) – knew that
it was not these virtues, but rather “the humble acquiescence of obedience”
that fulfilled the divine Will.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "times new roman"; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi;">This language of monastic
obedience is particularly notable coming from the mouth of Mary of Agreda, a
Franciscan abbess (5).<span style="mso-spacerun: yes;"> </span>Her parents founded
a convent of discalced Franciscan Conceptionist nuns in 1619 after her mother had a
vision (4).<span style="mso-spacerun: yes;"> </span>Mary of Agreda, her sister,
and her mother all joined the convent, and her father joined her two brothers
in the Franciscan order.<span style="mso-spacerun: yes;"> </span>She became
abbess of the same convent in 1627, seven years after joining the order.<span style="mso-spacerun: yes;"> </span>In this way, her portrait of Mary as a
monastic and her prioritization of obedience is unsurprising.<span style="mso-spacerun: yes;"> </span>As an abbess she clearly values the monastic
life, and central to the perpetuation of that way of life is the obedience of
her nuns.<span style="mso-spacerun: yes;"> </span>In this way, Mary of Agreda’s
work seems to serve as a method by which she can enforce order in her own
convent.<span style="mso-spacerun: yes;"> </span>Language like that on page 84,
where the Virgin – speaking through Mary of Agreda – says, “The superiors take
the place of God, and he who obeys his superiors obeys the Lord himself,” seems
to bolster this notion.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "times new roman"; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi;">However, for Mary of Agreda,
having a monastic conception of Mary does not primarily serve as a means of maintains
temporal order amongst her nuns.<span style="mso-spacerun: yes;"> </span>Instead,
understanding Mary as a model monastic is fundamentally salvific, and it fits
within Mary of Agreda’s larger schema where Mary is the created being that
looks most like God.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "times new roman"; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi;">On page 82, Mary of Agreda –
through the voice of the Virgin – explains, “The whole ruin or salvation of
souls depends upon the use of their free will; but since most men use it ill
and damn themselves, the Most High has established religious life under the
sacred vows.”<span style="mso-spacerun: yes;"> </span>These vows “free the
soul,” allowing the religious to use her will only to fulfill her promises to
God, directed by the Holy Sprit.<span style="mso-spacerun: yes;"> </span>These
vows are transformative; they turn their adherents to children of the most high
whose merits are equal to or greater than the martyrs’ (83).<span style="mso-spacerun: yes;"> </span>Like Mary in the Temple, those who take up
religious vows must first punctually fulfill them and then perform ancillary
works of humility (83).<span style="mso-spacerun: yes;"> </span>The most
important aspect of these vows, according to the Virgin, is obedience
(83).<span style="mso-spacerun: yes;"> </span>It is through obedience that one
fully renounces and denies the will (83).<span style="mso-spacerun: yes;">
</span><o:p></o:p></span></div>
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<span style="font-family: "times new roman"; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi;">In Mary of Agreda’s
understanding, Mary is the perfect reflection of God.<span style="mso-spacerun: yes;"> </span>Therefore, Mary’s obedience necessarily has a
counterpart in the Godhead.<span style="mso-spacerun: yes;"> </span>On page 174,
Mary of Agreda explains, “Even the act of obedience alone, by which the most
holy humanity of the Word subjected itself to suffering and prevented the glory
of His soul from being communicated to His body, was abundantly sufficient for
our salvation.” It is in this way that Mary’s obedience is reflected in the
Godhead.<span style="mso-spacerun: yes;"> </span>Jesus performed the ultimate
act of humble obedience by renouncing His own will and submitting to that of his
Father as so that he could suffer on the cross.<span style="mso-spacerun: yes;">
</span>Luke 22:42 even states in the NRSV translation, “Father, if you are
willing, remove this cup from me; yet, not my will but yours be done.”<span style="mso-spacerun: yes;"> </span>Mary’s renunciation of her will in the temple
is then a most perfect reflection of this act.<span style="mso-spacerun: yes;">
</span>In copying her behavior in the temple by renunciation of the will
through religious vows, one becomes more like her.<span style="mso-spacerun: yes;"> </span>In leading a monastic
life, one imitates her imitation of the Godhead (which is admittedly a bit
strange, as her behavior in the temple precedes Christ’s crucifixion).<span style="mso-spacerun: yes;"> </span>In doing so, one becomes more like God, and
therefore becomes more worthy of salvation.<span style="mso-spacerun: yes;">
</span><o:p></o:p></span><br />
<span style="font-family: "times new roman"; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi;"><span style="mso-spacerun: yes;"><br /></span></span>
<span style="font-family: "times new roman"; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi;"><span style="mso-spacerun: yes;">A.F.</span></span></div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com1tag:blogger.com,1999:blog-7155226280212467063.post-40868923687186726832015-11-19T09:13:00.004-06:002015-11-22T13:41:51.951-06:00Mary the Temple<style>
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<span style="mso-tab-count: 1;"> </span>What
stuck with me the most in our Mystical City of God reading from Tuesday, was
the extent to which the way Sister Mary writes about the Virgin seems to fall
in line with the belief that Mary can be interpreted into many instances of the
Scripture. It reminded me quite a bit about the list of passages we read at the
beginning of the quarter that fall more in line with the Biblia Mariana
interpretation of Mary in the Bible, particularly with the Song of Songs and
the instances in which Mary is related to Wisdom. The comparison of Mary and
God to the bride and groom of the Song of Songs is seen at multiple points
throughout Sister Mary’s book, in praise of Mary (786) and as part of God’s
conversation with Mary (311). One point I would like to elaborate on here is
this repeated occasion of Sister Mary narrating God’s conversations. This is
not really something we’ve seen in the texts we have read thus far, and I think
of all the ways to drive home the point that Mary functions to help us see and
understand God, this is the most effective. In recording God’s spoken words
with Mary and about Mary, Sister Mary sets up a relationship in which we are
only able to gain deeper insight into God and His thought processes that we
know the very words He spoke, yet this knowledge only comes about through Mary. </div>
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<br /></div>
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<span style="mso-tab-count: 1;"> </span>Beyond
the conversations of God that Sister Mary pens, she also makes use of the
comparison between Mary and the temple in confirming her aim of the book as a
means of learning about God. This is seen most clearly in Chapter One of Book
Three, The Novena Before the Incarnation, which coincidentally was the passage
of the book that I found most captivating. Indeed, the end of this chapter
marks the point in which God has most fully prepared Mary to be the Temple for Him:
“the whole temple of most holy Mary, more so than that of Solomon, was covered
with the purest gold of the Divinity inside and out,” (222). Yet leading up to
this moment, Mary is walked through nine days on which God imparts His
knowledge to her, so that woman who is to carry Christ will be most similar to
God. It is in this event of Mary gaining knowledge that the readers also come
to learn more about God and the limitless expanse of His knowledge. We get to
learn so much about the powers that God has, powers so glorious that Mary
cannot even find the words to accurately describe them (203), yet all the while
it is through Mary and God’s need for her to be knowledgeable as the container
of Christ that we as readers are able to get a glimpse into God’s power, love,
and own words. Sister Mary even uses the word reflected to describe what Mary
does for God: “At all these prayers the beloved Mother was present, and in her
purest soul, as in the purest crystal, the light of the Onlybegotten was
reflected,” (408). Over and over again, Sister Mary solidifies this role of
Mary, as the one who shows us God and helps us better understand the Divine. </div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="mso-tab-count: 1;"> </span>Something
I found perhaps more intriguing in Sister Mary’s book is the way she relates
Mary to wisdom. If we look back to the Scriptural passages on Wisdom, who is
given a female personification, and interpret it in the framework that it is
somehow related to Mary, then we are left with the question of whether Mary has
existed since creation in the spiritual form of Wisdom. Sister Mary’s book,
however, problematizes this theory slightly in that God imparts all wisdom and
divine secrets to Mary during the novena before the incarnation, suggesting
that Mary has not had this information all along and thus could not be the
Wisdom written about in the books of the Old Testament. It is not quite so
simple as this, though. Sister Mary still creates a special connection between
Mary and Wisdom in the way she describes how Mary receives all of the knowledge
that God gives her: “All this [knowledge] our Queen understood and penetrated
with the keenest insight more clearly, distinctly and comprehensibly than Adam
or Solomon,” (208).<span style="mso-spacerun: yes;"> </span>To me, this
sentence implies that Mary has a certain affinity toward Wisdom; that there is
something in her composition that makes her inherently predisposed to receiving
and understanding the wisdom of heaven and earth. Within this same passage,
though, Sister Mary delivers a line that further complicates what exactly the
Marian/wisdom relationship is: “Whatever Solomon says there in the book of
Wisdom was realized in Her with incomparable and eminent perfection,” (208). At
face value, this seems to suggest that the initial interpretation – that Mary
and the Wisdom from the Old Testament are somehow the same – actually is true.
Yet how can this be if Mary had to receive all of this knowledge from God?
Wouldn’t she already have it all if she were, in fact, Wisdom from the
Scriptures? Perhaps we need to return to the idea of Mary as a vessel in order
to make sense of her connection to wisdom. We know that God used the novena to
provide “for the greatest possible similarity between the Mother and the
Father,” (22), in order to make Mary into the most perfect temple for Christ
and the divine Word. This helps explains for Mary’s ease in understanding the
knowledge God bequeaths to her if she is being made more like God. Then, so
that she is best suited to carry God within her, Mary must have the fullest
understanding of the universe. Thus, she must absorb all of Wisdom, as it is
described in the Old Testament, making her into the temple not just for God,
but for Wisdom, as well. </div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
~SM </div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com2tag:blogger.com,1999:blog-7155226280212467063.post-67516844433448665332015-11-19T04:23:00.000-06:002015-11-22T13:41:42.921-06:00Secret of the Rosary- Simplicity<div class="MsoNormal" style="text-indent: .5in;">
The difference in reading St Louis
de Montfort's <i>Secret of the Rosary</i> and Sor Maria de Agreda's <i>Mystical
City of God</i> is quite striking. As we discussed in class, Maria's work
seemed to have a goal of communicating God and Mary's glory to the reader, in a
style that potentially leaves a somewhat confused and bewildered effect on the
reader. <i>The Secret of the Rosary</i>, on the other hand, generally comes off
as more practical and simple to read. This is immediately laid out in a White
Rose: "...you my fellow priests who preach the truth of God and who teach
the gospel to all nations, let me give you this little book... The truths
contained in it are set forth in a very simple and straightforward
manner..." It is perhaps later exemplified by "a Rosebud," where
Louis's intended audience is actually children, and he takes that into account:
"Of course it would be too much to expect you to say the whole fifteen
mysteries every day, but do say at least five mysteries..."</div>
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<br /></div>
<div class="MsoNormal" style="text-indent: .5in;">
Louis de Montfort's writing's simplicity
stems from the Rosary that he preaches. Although he might have simplified
matters for children, this was by no means because it was necessarily too
complicated for them. He relates in the third Rose how Saint Dominic delivered
a sermon in Notre Dame to a congregation "made up of theologians and other
eminent people who were used to hearing unusual and polished discourses; but
Saint Dominic told them that it was not his wish to give them a learned
discourse, wise in the eyes of the world... so he began preaching the Holy
Rosary and explained the Hail Mary word by word as he would to a group of
children..." The values of taking this simple approach to a sermon even to
individuals well-versed in theology are laid out later in the third Rose. For
one, Dominic refrained from using his own wisdom but instead humbly preached
the book that Mary had offered him. For another, this more unassuming method of
preaching is necessary and more effective than the approach that many other
priests would take; "[they fail] to realize that before a sick person is
given bitter medicine he needs to be prepared by being put in the right frame
of mind to really benefit from it."</div>
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<br /></div>
<div class="MsoNormal" style="text-indent: .5in;">
<i>Secret of the Rosary</i>,
therefore, is simple and straightforward compared to <i>Mystical City of God </i> because the nature of its subject matter is
elegantly simple. The rosary is presented as an easy, effective and accessible
means of glorifying God, usable even by children and particularly good for
establishing a love for Jesus, Mary and prayer prior to instilling fear of sin.
This is illustrated in the thirty-seventh Rose; the introduction of the Rosary
into a lax monastery virtually single handedly caused the reformation of the
proud and worldly nuns. "So the Holy Rosary worked more changes in their
hearts than the priest could have worked by exhorting and commanding
them." Similarly in the thirty-eighth Rose, a bishop who introduced it
into his sermons noticed that his diocese improved "in almost no
time," and "these changes were all the more striking because this
Bishop had been striving to reform his diocese for some time but with hardly
any results." Essentially, proper Christian devotion stems from sentiment,
and this sentiment can be easily provided by the Rosary in a way that other
exhortations or sermons cannot; once that sentiment is in place, it maintains
the other devotions. A Mystical Rose Tree says: "If it [the Rosary] is carefully
watered and properly attended to each day it will grow to such a marvelous
height and its branches will have such a wide span that, far from hindering
your other devotions, it will maintain and perfect them." Given how long,
overwhelming and frequently confusing I found <i>The Mystical City of God</i>
to be, I might be inclined to agree.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="text-indent: .5in;">
Something that I found in common
between <i>The Mystical City of God</i> and <i>Secret of the Rosary</i>,
however, is that both do indulges in seeming hyperbole or exaggeration on
occasions. This is especially noticeable in the later Roses; for example, the
thirty-fourth discusses the military feats performed under Mary's patronage by
Simon de Montfort, Alan de Lanvallay and Othere. The thirty-third is a very
detailed recounting of an exorcism that Saint Dominic performed near
Carcassone. According to the text, there were fifteen thousand devils in a
single man, who pleaded at length with Saint Dominic to have mercy on them; at
a point during the exorcism, the man virtually combusted—"... a glowing
flame leaped out of the ears, nostrils and mouth of the Albigensian." This
flame imagery is recurrent throughout Louis de Montfort's work; in the
thirty-seventh Rose, the single devout nun knelt to a Lady surrounded by angles
with "flaming spears by with which they repelled a crowd of devils who
wanted to come in." Othere's army was also apparently "surrounded by
flaming swords" while in battle against heretics.</div>
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<br /></div>
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<div class="MsoNormal" style="text-indent: .5in;">
The effect of these florid
descriptions undermines the veracity of the events described—in particular, the
reports of the military victories against Saracens and heretics seem very
exaggerated—but the structure of the work somewhat limits this. I found the way
that Louis de Montfort laid out his work easy to make sense of. The first
section of assigned Roses explained the value of the Rosary and its importance,
many Roses of the second section broke down and analyzed the actual language
and the significance of the words, while the third illustrated its power. This
rough layout made it a lot easier to follow along than <st1:place><st1:placename><i>Mystical</i></st1:placename><i>
</i><st1:placetype><i>City</i></st1:placetype></st1:place><i> of God.</i><o:p></o:p></div>
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<i><br /></i></div>
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<i><br /></i></div>
<div class="MsoNormal" style="text-indent: .5in;">
EC</div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com4tag:blogger.com,1999:blog-7155226280212467063.post-91432350067923557242015-11-18T12:24:00.003-06:002015-11-22T14:03:26.118-06:00Legitimacy and Belief<div class="MsoNormal" style="text-indent: .5in;">
The readings on Marian apparitions
brought to the fore the shifting nature of legitimacy when it comes to seeing
the Virgin. This concern is particularly clear in the Christian, which records
the visions through a formalized documentation of their authentication. There
is a change in who is receiving visions of the virgin and in why these
recipients are considered worthy. In the previous accounts of Marian visions we
have read the recipients of the visions are all women who have taken Holy
orders [Technically, no--only priests take holy orders. The women had taken vows. --RLFB]. These women spent most of their lives immersed in prayer and meditation
centering around Christ and the Virgin, and several of them were well known for
their theological and scholastic work as well. They form a stark contrast with
the recipients of visions in the Spanish account; poor, uneducated shepherd
boys and a girl whose parents are “known to be stupid”. The factors that mark a
given person as a suitable visionary have been altered. <o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="text-indent: .5in;">
The women were seen as acceptable
and even perhaps natural recipients of visions because of their high levels of
piety and devotion. They had all chosen a religious life and had received a
more thorough spiritual education because of this. The young visionaries seem
to have been seen as legitimate for exactly the opposite reasons. They were
young, with no known special spiritual education or understanding before their
visions. Their lack of education in spiritual matters is key. The previous
visionaries would have had all kinds of detailed scriptural knowledge of what
Mary should look like. Their religious education made them far more likely to
have false visions - whether knowingly or unknowingly. Their knowledge was now
seen as contaminating their possible vision. The young children did not have
this problem; because of their supposed ignorance their visions could be
“tested to determine their validity<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="text-indent: .5in;">
Except it’s not quite that simple.
Although the imagery in the visions draws on a long and theologically complex
tradition there are ways in which the Spanish vision recipients could have been
exposed to it despite their lack of higher religious education. The imagery of
their visions came from the same tradition that would have influenced the sermons
and services they heard at church. More importantly, it would have influenced
the visual depictions of the Virgin, present at her alter. Despite not
possessing the complex scriptural knowledge to interpret the visions, they very
well may have seen visual representations of it before. In fact several of them
even mention recognizing the Virgin because she resembled her statue. So while
the idea may have been to locate visions in people deemed to be outside the
tradition, it is possible that its permeation led to it being the latent image
source in the population.<o:p></o:p></div>
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<br /></div>
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<span style="mso-tab-count: 1;"> </span>This
positional shift in legitimacy also plays into a couple of the larger questions
which have been coming up in class, namely to what degree was the Marian
tradition ”popular”<span style="mso-spacerun: yes;"> </span>and what role
skepticism played, particularly in light of the focus on authentication. <o:p></o:p></div>
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<span style="mso-tab-count: 1;"> </span>To the first
point, getting at the level of permeation this tradition had in the general
population is incredibly difficult because the written records and examples of
this tradition come from the educated, literate, religious elite. Those sources
that do deal with unlettered masses tend to do so from a surface level
perspective. They engage with the story through their actions but the finer
points of their driving thought processes, which might contain clues as to how
they arrived at their belief in the virgin, remain opaque. The surviving
physical representations of this tradition - primarily statues and other alter
decorations - and the accounts of the vision recipients in Spain point toward
at least a rudimentary understanding of the practical application of the Marian
tradition, if not its deeper theological basis. This could be compared to the
many people today who recognize that H2O is water, but may not know that H20
stands for dihydrogen monoxide, or have any understanding of the molecules that
compose it and the bonds that hold them together. They understand the end
result, that the formula H2O stand for water, without seeing all the steps
taken to reach that formula. It could be possible to understand that the alter
statue of Mary represents her without seeing all the encoded meaning and
scriptural interpretation required to create it. In this way the Marian
tradition could be extremely “popular” while still remaining fully accessible
only to a few. <o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
<span style="mso-tab-count: 1;"> </span>The second
question centers around whether or not people where accepting these vision and
miracle accounts at face value or with reservation. While there is potential
skepticism at play here it is not, as might be expected by a modern reader,
concerning the visions themselves. Belief in the Virgin’s power to work
miracles and do the impossible seems to be as strong as it ever was. There is a
marked concern with ensuring that the visions are authentic, however this
actually strengthens the argument that people really believed. Fraudulent
visions, whether wholly falsified or of demonic origin, are only of concern if
people might believe them and be misled. If people where skeptical of the truth
Marian visions then there would be no need to authenticate them because they
would hold very little power. The idea of policing miraculous claims about the
Virgin is also not a new development. Pilgrimage sights such as Rocamadour had
done so for centuries by controlling the record of miracles attributed to their
Virgin.<span style="mso-spacerun: yes;"> </span>If there is skepticism at play
here, it seems to be directed at the institutions of the Church, not the Virgin
herself. There is a sense of unease with vision recipients who are to close to
the church, not with the visions. Although the church still has the power to
decide on the truth of visions it has lost at least part of its place as an
acceptable source of them.</div>
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- M. Coker </div>
Servant of Maryhttp://www.blogger.com/profile/13686441055922333147noreply@blogger.com4