Cardinal Newman in his admirable “Letter addressed to the Rev. E. B. Pusey, D.D., on occasion of his Eirenicon” (1865) says very aptly: “Theology is occupied with supernatural matters, and is ever running into mysteries, which reason can neither explain nor adjust. Its lines of thought come to an abrupt termination, and to pursue them or to complete them is to plunge down the abyss. St. Augustine warns us that, if we attempt to find
The intimate experience of the Mother of the Lord is hidden from us. And nobody was ever able to share this unique experience, by the very nature of the case. It is the mystery of the person. This accounts for the dogmatic reticence of the Church in Mariological doctrine. The Church speaks of her rather in the language of devotional poetry, in the language of antinomical metaphors and images. There is no need, and no
Mary was chosen and elected to become the Mother of the Incarnate Lord. We must assume that she was fit for that awful office, that she was prepared for her exceptional calling-prepared by God. Can we properly define the nature and character of this preparation? We are facing here the crucial antinomy (to which we have alluded above). The Blessed Virgin was representative of the race, i.e. of the fallen human race, of the “old
Again, the Annunciation is “the beginning of our salvation and the revelation of the mystery which is from eternity: the Son of God becometh the Son of the Virgin, and Gabriel proclaimeth good tidings of grace” (Troparion of the Feast of the Annunciation). The divine will has been declared and proclaimed by the archangel. But the Virgin was not silent. She responded to the divine call, responded in humility and faith. “Behold the handmaid of
Mary “has found favor with God” (Luke 1:30). She was chosen and ordained to serve in the Mystery of the Incarnation. And by this eternal election or predestination she was in a sense set apart and given an unique privilege and position in the whole of mankind, nay in the whole of creation. She was given a transcendent rank, as it were. She was at once a representative of the human race, and set apart.
“But when the time had fully come, God sent forth his Son, born of woman” (Gal. 3:4). This is a scriptural statement of the same mystery with which the Fathers were wrestling at Chalcedon. Now, what is the full meaning and purpose of this phrase: “born of woman?” Motherhood, in general, is by no means exhausted by the mere fact of a physical procreation. It would be lamentable blindness if we ignored its spiritual aspect.
“What does it mean to say: He was transfigured?” asks the Golden-Mouthed Theologian (Chrysostomos). He answers this by saying: “It revealed something of His Divinity to them, as much and insofar as they were able to apprehend it, and it showed the indwelling of God within Him.” The Evangelist Luke says: “And as He prayed, His countenance was altered” (Lk 9:29); and from the Evangelist Matthew we read: “And His face shone as the sun”
For an explanation of the present Feast and understanding of its truth, it is necessary for us to turn to the very start of today’s reading from the Gospel: “Now after six days Jesus took Peter, James and John his brother, and led them up onto a high mountain by themselves” (Mt 17:1). First of all we must ask, from whence does the Evangelist Matthew begin to reckon with six days? From what sort of
The name Theotokos stresses the fact that the Child whom Mary bore was not a “simple man,” not a human person, but the only-begotten Son of God, “One of the Holy Trinity,” yet Incarnate. This is obviously the corner-stone of the Orthodox faith. Let us recall the formula of Chalcedon: “Following, then, the holy Fathers, we confess one and the same Son, our Lord Jesus Christ… before the ages begotten of the Father as to
The whole dogmatic teaching about our Lady can be condensed into these two names of hers: the Mother of God (Theotokos) and the Ever-Virgin (aiparthenos). Both names have the formal authority of the Church Universal, an ecumenical authority indeed. The Virgin Birth is plainly attested in the New Testament and has been an integral part of the Catholic tradition ever since. “Incarnate by the Holy Spirit of the Virgin Mary” (or “Born of the Virgin
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