the Virgin lived in the paschal mystery of Christ because foretold as the saving event of Jesus. Mary lived perennial so the paschal mystery that Simeon had prophesied. The same Gospel reminds some stations of the cross of Mary, Joseph doubt on motherhood birth in Bethlehem, fled to Egypt, loss of Jesus in the temple, no acceptance of Jesus in the development of his ministry, being in the ordeal the foot of the cross.
1. PASCUAL SPIRITUALITY.
If we discover the primary note of holiness of Mary, you must seek it in the word (especially in John and Luke). Luke presents Mary at the time that the Word begins on earth his saving mission. Messianic status of Jesus Christ where among aspects not clearly understood. It is natural that his own mother did not always get to understand (Lk 2.50) and that, under the public attitude taken by Jesus, they see it answered in his family (Mark 6.4). Luke tells of Mary that grows by the love he professed for his Son and by the grace of the Spirit is described in progressive conformity with Jesus the Redeemer (Luke 1:38 2.35, 11.28). Juan, however, is concerned with pointing the way to the apostolic community continues to understand, love and participate in the paschal mystery of Christ. Presents the Virgin attached to Jesus more than anyone, totally committed to making your time when the believing community. And with Jesus in Jesus Christ Mary also passed as an individual as a person to Christ Church (Jn 19:25 ff), a physical motherhood to a spiritual motherhood and Easter on the Church (Jn 16:21).
Luke and John, though in different perspectives, propose the spirituality of Mary into the paschal mystery of Christ. Having been conceived immune from original sin does not mean that you always need to be redeemed, either because human nature was marked by the consequences of sin (as in Christ, 2 Cor 5.21), well above all to be reborn as a way of communicating with divine life. The Immaculate Virgin was able to live as pain in full sympathy with Christ the Redeemer and with us, repentant sinners.
Lady lived virtuous participation in the paschal mystery of Christ with multiple modalities. First of all foretold, as a sign and symbol, the saving event of Jesus (Jn 2,1-11; LG 58). On the other hand, is inherent in every soul united to Christ a prophet of the kingdom. And this even more for the virgin. Second, Mary lived the unique Easter experience that Christ was made for the salvation of mankind. Mary's spirituality is not autonomous, that is pure reflection of Jesus' paschal spirituality. When announcing the angel tells Mary: "How is possible? I know not man "(Lk 1.34), properly objected to the fact of her virginity but wonders how he can participate in the history of salvation. The angel reminds you that the saving is the manifestation of divine omnipotence" Nothing is impossible with God "(Lk 1.37).
Sometimes we are prone to imagine Mary as an exemplar of a personal life, all concentrated in the private sphere, eager to hide. However, the stories of birth and the childhood of Jesus as reported by Lucas Mary herself referred them (Lk 1-2) - show that Mary lived his life in a prophetic-salvific dimension, vision saving that explodes in the Magnificat. To be fully available to the paschal grace of Christ, was so deep that aspired to live for the sanctification of all souls. As Jesus and in Jesus, lived in service of sacrifice for all of us (cf. LC 60).
M / PAINFUL: The Paschal Mystery of Christ not only Mary lived for others, but also primarily to revive his being virginal new life in the spirit. This is the meaning of the prophecy of Simeon: "And a sword will pierce your soul" (Lc/02/35). Human existence of the Virgin should be torn and destroyed to rise with Jesus.
The Gospel reminds us of an aspect of personal experience of Mary in her motherhood. The Virgin conceived and experienced the progressive separation of Jesus from his existence as a progressive die in the flesh to be reborn in the spirit. Initial separation at birth (Luke 2.7), accentuated when the child Jesus shows the natural independence of his age, but to perform tasks assigned to it by his Father (Lk 2:41 ff): the baptism received from John definitively abandoned family home (Luke 3.21 ff), separation is consumed with the death of Jesus on the cross, in which he entrusts his mother to the beloved disciple (Jn 19.26 s). In line with this progressive die hard link with Jesus (kenosis mariana), Mary holds a union and uniformity for the risen Jesus as Spirit. The Virgin was in perpetual gestation the Lord, from a physical procreation procreation pneumatic. Jesus himself explicitly invited her mother to move into this motherhood salvific-Easter. When we say to Jesus that "his mother, brothers and sisters call him (Mk 3,31-32), he points out: my mother is one that" does the will of God "(Mk 3.33 to 35, Luke 11.27 to 28). At the wedding at Cana Jesus rejects the claim of Mary will be based on human motherhood ("Woman, What's between you and me? "Jn 2.4). By dying on the cross, he recognizes that their participation in his paschal mystery has taken a maternity Church (Jn 19:26-27).
Mary lived
perennial so the paschal mystery that Simeon had prophesied clearly (Lk 2.22 s). The same gospel is quick to remind some stations of the cross of Mary: Joseph doubt on motherhood birth in Bethlehem, fled to Egypt, loss of Jesus in the temple, no acceptance of Jesus in the development of his ministry, at the foot of the cross. Truly, Mary lived the mystery of redemption with him and under him, by the grace of God Almighty "(LC 56). This life of his ordeal is woven of popular piety that has been revered and imitated especially painful mother Mary, although it is for us unspeakable its revival as the Spirit of Christ emerge and gradually made during his earthly life.
EI fact that Mary was introduced to live with Christ and in Christ's paschal mystery helps us to understand what she meant to be proclaimed kejaritoméne (Lk 1j28.35-46), ie object par excellence of God's benevolence. She was privileged to pure gift of God in a unique way to participate in the paschal mystery of the Lord. This is your primary greatness (LG 65). It really was mother was associated with Christ in his birth as a spirit risen. In this regard, parents (St. Augustine, Sermo 215.4: PL 38.1074; Saint Leo, Sermo I in Nativitat 1: PL 54.191) and Vatican II (LG 64) have claimed that Mary conceived Jesus before " spirit in his breast. "
V-ESPIRITUAL/QUE-ES: Precisely because Mary's spirituality is singularly focused on the involvement of the paschal existence of Christ is "evidently master of spiritual life for individual Christians" (MC 21) . Spiritual life means letting the paschal mystery permeates us until we pneumatized beings. If we become so wedded are like by the Spirit of Christ, we become obedient to their charisma. The Virgin, by virtue of being immersed in the paschal mystery of God, was entirely pneumatized, or made fully available to be entirely man possessed in the Holy Spirit. Luis M. de Montfort observed M / S: "I have said that the Spirit of Mary is the Spirit of God. She, in fact, not driving never left his own spirit, but always by the Spirit of God, who became his owner to the point of becoming the very spirit of Mary. " Mary teaches us and teaches us to adhere to God in Christ, to become one spirit with the Lord. She was directed by the Spirit, because the land is left to animate closely by the Lord's paschal mystery.
2. EVANGELICAL VIRTUES.
The gospel has shown us the fundamental decision of the spiritual life of Mary, sinking ever deeper into the economy's saving Passover to be quite docile to the Spirit of Christ that he acted on it. primitive Christianity, to show that Mary had lived a spiritual experience characterized by the continuous passage of living in the flesh to live according to the spirit, used to say that the same mother of Jesus had flaws (and 12.45 Mt ss; Irenaeus Tertullian, Origen, Basil, Chrysostom, Ephrem and Cyril of Alexandria). Subsequently, the church manages to reconcile theological reflection the immaculate conception of Mary in her Easter experience inevitable. Recognizes that Mary is all-holy, from its conception is immune from any blame. However, being of flesh could not be considered saved (ie, made partaker of the divine life blessed) unless resurrected as a spirit. Receive the grace to be way possible in the paschal mystery of Christ.
Lady, to promote the work of the paschal mystery in being personal, is left totally to the Spirit. This was possible because it created a void in itself, was established in the "poor of Yahweh" (Lk 1.38), quite willing to be instructed by the Spirit (Jn 16:13). So the angel Gabriel is presented differently to Zechariah and her (Lk 1.1 ff.) Zechariah has a vision outside solemn angel, "as happens to so many other saints of the Old Testament. In the story of the annunciation to Mary does not speak of an externalized vision, not the angel is not visible ... but Mary did not believe that this appearance should clarify ... It is in the interior of his being where Mary is truly to God, only his word is important, not appearance visible of his messenger. "
meant to be evangelical poor Mary to be humble before God and affable in relation to men. remained humble before God the Father, recognizing that the divine gift he was all free. He could receive as much because he was aware worthlessness of itself: "God has regarded the low estate of his handmaiden" (Lk 1.48). Mary reads all his spiritual experience in the light of poverty, according to the law of God "confuses smug in the thought of their hearts and lifted up the lowly "(Lk 1.51 s). Because it is the poor of Yahweh, also known to be kind to others. No cursing of the son crucified, but was associated to him as redeemer responsible.
M / FE: Mary was made available to the Spirit not only by lowly servant status, but also by ever more perfect exercise of the theological virtues. For her, living the theological virtues meant abandoning the Easter Spirit of the Lord. First of all, the Virgin had a high experience of the virtue of faith, focused primarily on saving capacity of the paschal mystery of Christ. This faith, as well as being based on the Paschal Mystery, was developed according to the evolution of kenosis Easter-glorification. The Vatican II speaks of "pilgrimage of faith" in Mary (LC 58) as the darkness deepened between, and perhaps between a concern of doubt. It is not sinful doubts about faith, but the manner of the "dark night" mystical own souls. We face a constant and deep purification Easter faith in Mary. At the meeting of Jesus in the Temple Luke says Joseph and Mary: "And they did not understand" (Lc/02/50 cf 1.34). Also under the ministry of Jesus discussed Marcos observes: "Hearing this, his, came to take him with them, they said, is beside himself (...). came the mother and the relatives of Jesus, standing outside, he was summoned "(Mc 3,21.31). Maturing in faith, Mary learned to break the limitations of rationality in the light opening of the Spirit, allowing himself to "reform through the renewing of your mind" knew "to distinguish what the will of God" (Rom 12.2). When you reach a certain maturity paschal faith, just as apostles "retrospectively include all" about his life and Jesus. This faith was called Mary blessed by the angel (Luke 1.35), by her cousin Elizabeth (Luke 1.45) and by Jesus himself (Lk 11, 28). Faith that she will grow up to be able to express "Eye of the Dove."
Mary said as the woman rich in hope. Hope its not focused on own personal future or their family environment, but open to the liberation of the poor and exploited within the broad perspective messianic salvation. is the joy of discovering God present in human history and dedicated to complete their creation, is the joy that Mary proclaimed in the hymn sublime Magnifica '(Lk 1:46-55) represents Mary as the exemplar of women docile, submitted passively to the injustices that are insensitive in the midst of dehumanizing situations, "is a form of seduction, a calculated manipulation of the spirit." In a popular song echoes the statement: "Mary, our hope." The Virgin Mary is symbol which retranslates the revolutionary desire of the poor in human and spiritual sense. Sinners, poor, marginalized and afflicted see in Mary an example of a new life of good, active and heroic, that goes beyond personal use. "No wonder, then, that the logos under which they have often met the Indians and peasants throughout the course of Mexico's revolutionary history have been those of a woman, Our Lady of Guadalupe."
M / VIRGIN: Mary is "acabadísimo exemplary model" not only of faith and hope, but above all for charity (LG 53.63). By living together with the paschal mystery of Christ, went to a love more and more genuinely charitable. The love of the Spirit was there until this point, in the end his being carnal no longer knew how to survive. He died of love. His own virginity was nothing to love God in Christ with an undivided heart. Virginity as a perennial experience of perfect charity. Was the wife of one love, love pneumatic range. His own mother was virginal conception as confirmed and deepened his perfect love of God (cf. Saint Augustine: PL 38.1074; Saint Leo M.: PL 54.191 B). In this sense St. Augustine wrote: "If a God is born, but can not be born of a virgin, and if a virgin should bring forth, can not generate more than a God "(De Trinitate 13: PL 18,23). Her virginity (as an expression of total charitable love) was deepened as his being raised again in Christ, to become" virgin ineffable "when he rose to the blessed life. Virginity is the state of charitable love, typical of all raised to the Blessed Life (Luke 20.34 ff, Mk 12.25, Mt 22.30), is to be living torch burning with the light and warmth of the Spirit.
The divine love as expressed in the Word incarnate, is total donation to the service of others (cf. i John 4,8.16). "The biggest is as one who serves" (Lk 22.26, Jn 13 , 13). It is how Mary lived and continues to live his charity, so that you can call themselves "servant of the Lord" (Lk 1,38.48; cf. LG 55), which gives all the service of God the Father and of men. Evangelicals virtuous states (poverty, faith, hope and charity), having been experienced by the Virgin in perspective essentially Easter, demonstrated a clear ecclesial dimension. Were prophetic and, at the same time highly expressive virtuoso experience that characterized the apostolic church. And if they were in Mary virtuous states of anxious moments too fragile, was to witness the future is always painful and Easter pilgrimage of God's people.
Mary the spiritual journey of the Christian church and
1. MARY, MODEL OF CHRISTIAN CHURCH SPIRITUAL.
To understand any Christian spirituality, and also that of Mary, we must ponder in the context of the paschal mystery. Pondering the existence of Mary in the light of the paschal mystery, is that the Virgin is generated as a new creature for the sole mediator, Jesus (LG 60). As Jesus advanced in Easter experience, bred in parallel by the Spirit to his mother. Dante and could invoke it as "the daughter of thy Son" (Paradise 33.1). And since that to which the Spirit of God to redeem the instrument is high generator of the whole Christ, Mary herself "cooperated with his charity to the birth of the faithful in the church" (St. Augustine, De virginitate 6: PL 40.399; LG 53). She is the "mother of the living" (Epiphanius, Haeret. 78.18: PG 42.728-729 LG 56). Like Mary, the church, by the fact that he was begotten by the Spirit of Christ, "also" generates a new and immortal life children "(LC 64):" never ceases to engender in their hearts to the Logos " integral (61 Antichristo GCS Hippolytus 1,2,41). That is why "Mary means church" (Isidore of Seville. Allegories 139: PL 83, 117C).
We, as members of the living church, we are treated to Mary, model of the church. We must be available to leave us in a total rebuild of the Spirit (cf San Ildefonso, De virginitate perpetual sanctae Mariae 12, PL 96.106; Leo the Great, Sermo 26.2: PL 54.2138) and, together, to feel responsible with the Spirit of Christ to revive ourselves and others to the new life of love. "Every soul carries within itself as in a womb of Christ" (Gregory Birth, De CAECO et Zachaeo 4: PG 59.605. Cf St. Ambrose, De virginitate 4.20: PL 16.271 B). "They are my mother, says the Lord (Mt 12.50, Mk 3.34), which every day I engender in the hearts of the faithful" (Radish Mauro, Comm. in Mt. 4.12: PL 107,937D). En el aspecto espiritual, verdaderamente "María se ha convertido en iglesia y en toda alma creyente" (Ruperto de Deutz: PL 169,1061D). En virtud de su participación en el misterio pascual, toda la iglesia y cada uno de sus miembros están llamados a desarrollar una espiritualidad mariana, y esa espiritualidad se concreta primeramente en practicar y experimentar una maternidad pascual hacia el Cristo total. Isaac de Stella dice de María y de la iglesia: "Una y otra son madres de Cristo, pero ninguna de ellas lo engendra todo (el cuerpo) sin la otra" (Sermo Ll In assumptione B. Maríae: PL 194,1863). "Aquélla (María) llevó la vida en el seno, ésta (la iglesia) takes on the baptismal wave. In the conference members was reflected Christ in the waters of this was covered Christ "(Liber mozarabicus sacramentorum).
We too, like it happens in Mary and the church, we live at one time a pedigree and Easter in relation to maternity the whole Christ. Our maternity Easter is not a generation physical-spiritual and Mary, not sacramental and the church, it is experiential-Church. "The baptized have in them the nature, kind and manly character of Christ because the exact image of the Logos is printed on them and in them is generated. And this means perfection in faith and knowledge, so that each is generated in Christ spiritually. Therefore it is said that the church is pregnant and in labor screams (Rev 12.2), so that in this way each one of the holy as Christ is begotten through their participation in the Spirit "(Methodius of Philippi Symposion V111, 8: GCS 90). In the same sense of Easter generation and Paul Church also interpreted his pastoral: "I suffer pains of childbirth until Christ is formed in you" (Gal 4.19).
Called
to insert ourselves in the context of the paschal spirituality experienced by Mary and the church, we deduce from this same spirituality fundamental characteristics of our Christian life. Above all, Mary-eelesial paschal spirituality invites us to move towards the whole Christ is risen. "In the Virgin Mary everything is referring to Christ and everything depends on him" (MC 25). In the trend to standardize with Christ appears not only our spiritual conformity with Mary, but also differentiating ourselves from it. Mary "fully resembled his son, Lord of lords" (LG 59). That's why we venerate as assumed. "On the assumption appears to us the meaning and destiny of the body sanctified by grace. In the glorious body of Mary the material creation begins to take part in the resurrected body of Christ. María human integrity is assumed, body and soul , now reigning men pleading for pilgrims in history ". In Mary we find the maximum density Christological redemptive history, it is the eschatological sign of the pilgrim church on earth is a foretaste of the heavenly Church (cf. LG 62) . Mary is the ultimate sign of our future salvation in Christ. "You can say that the assumption of our Lady as the world has improved, reaching its goal: the wisdom (of God) has been justified by his works" (Mt January 1, 1919).
Mary, in addition to witness our ultimate future in the whole Christ, cooperating to update us. For us, caught up in worldly weaknesses (LG 8), it is in intercession. Mary offers not so much to the pleas for certain favors our land as to promote our being resurrected in the Spirit of Christ. The listening of the summons is merely exercising its maternity Easter for our training as a church body of Christ. Secondly, the Church's Marian spirituality and is characterized by being imbued with love all her charity. Charity distinguishes the new resurrected life in Christ is the concrete way of being and from this share in the divine life. It virginity of Mary is not nothing but a radiance in his whole being of a highly charitable existence: the provision of your total being to be loved and to love without limits to everything and everyone in the Lord. The virginity of Mary is the sign that bears witness to how God carries out the saving not by eros but by meal. The church (and us in it) by living the sacramental mode motherhood of Mary, is called to be the virginal love of God and the faithful, to be the witness of divine love field lived in and through Jesus Christ.
Mary and the church, being called to receive as a gift and experience the same love of the Lord exercised his spiritual life not by itself, but of Christ. Are entirely left to the Lord saIvífica action. The spirituality of motherhood Mary-Church is structured all of it on the humility of the unprofitable servant (Luke 17:10) God chose the foolish things of the world "to carry out the salvation of men (cf Cor 1.28).
The spiritual aspect is possible to reverse what we have said. Instead of starting from the spirituality of the Virgin Mary to understand our spirituality in ecclesial dimension, you can discover the spirituality of the Virgin proclaimed and venerated in a given period reflects the spiritual experience and existing church. We tend to see Mary as long to be in the Spirit. So Mary shows those Gospel values \u200b\u200bsuggesting that the Spirit and guidance within the God's people. The Virgin is presented as genuine living manifestation of what the faithful feel called to be by Christian vocation in a given time. In particular, one could argue that if the churches-Catholic, Eastern Orthodox and Evangelical Lutheran, partly intended so diverse spirituality of Mary, it depends on how these churches think about and live their mission of salvation in Christ. A church, in his own way of presenting the spiritual redeemer of Mary, consciously or unconsciously, are described and presented with it herself.
2. SPIRITUAL EXPERIENCE IN WORSHIP MARIANA
liturgical action is a message of spiritual perspective we must acquire , and simultaneously the source of grace for what has been referred to in the faith (cf. SC 10). Grasp its meaning is clear liturgical prayer spirituality tends to the entire ecclesial community, and at the same time, it is faith that such witness is biased spirituality within us by the sacramental action of the church. When we celebrate the Marian liturgy, we do not just indulge in the spiritual perfections present in the Virgin, but at the same time proclaiming the ideal way by which the Church community is committing to complete. The cult of the Virgin Mary made proclamation as eschatological icon the church, and at the same time praying to the Lord to act that spirituality in the church community (LG 62).
Marian Prayer itself is focusing all her own substantive content. Urges the Lord to even entirely to the church community with her mother, invoking the Spirit to pour out the power generator Paschal Mary in praying the whole assembly; begs the Father to the Passover of the Virgin charity can be communicated to church body. Marian devotion is "to remember" God Father of the great things he hath wrought in Mary, is pleading for us to extend the same charity Paschal gave the Virgin is a desire I can pray to the Lord in prayer practiced by Mary to attract the Holy Spirit to our existence.
M / DEVOTION: Inside the Marian cult background, there might be various forms of prayer. Thus, for eg., the parents preferred the Marian prayer was a way to stop and contemplate Mary considered the specific plan of salvation wrought by Christ in humanity. In medieval times they preferred to pray to the Virgin believes that the presentation of his being again raised the Lord was enough to get a similar grace for us. At present, the Marian cult around him would be immersed in the history of salvation, the way it is structured Magnificat. The present church wants to continue the prayer of the Virgin, which raised a hymn of glory to the Father for the presence there of the Incarnate Word. church praise the God who has given the gift to communicate the Spirit of Christ In this sense, the Vat II said: "The true devotion consists neither in sterile or transitory affection, nor in vain credulity, but that comes from true faith, which we are led to know the excellence of the Mother of God and moved to a filial love toward our mother and the imitation of her virtues "(LG 67).
The flourishing of Marian piety in variegated forms in church history means that the Christian community has become aware of Mary and Mary of some evangelical perfection, wanting to purchase even through the liturgy. If the excesses committed Marian piety among the faithful, is a sign of great love that has nurtured for the mother celestial light of the gospel. Believers, to admire the grandeur of the human raised in the Virgin, has felt unbounded confidence in his goodness advocate (cf. Dante, Paradise 33.14 ff.)
pastoral action should not only guide the faithful to prayer theologically appropriate to the Virgin so that it appears centered in Christ (LG 60, MC 2), but do also to become an effective initiation of the spiritual life the way it was experienced by Mary. To this end we suggest some appropriate modalities to be observed during the Marian prayer, keep listening to the word and to the grace of the Lord in prayer and made a personal gift to the Spirit of Christ, let transform being and living our lives in Eucharistic communion with Jesus Christ. Otherwise we will not be true generators of Christ in us, like Mary, but provoke "an abortion" (as St. Ambrose).
Marian spirituality for our time By prophetic
has sentenced the MC (n. 37): "Reading the Scriptures, made under the influence of the Holy Spirit and the discoveries of the human sciences and the various settings of the contemporary world, will find how Mary can be considered a mirror of the hopes of the people of our time. " Indeed, the Christian community thinks and sees the Virgin Mary according to the current demands spiritual life feels so eminent in their own expectations evangelical (LG 53). By way of example. can remember some aspect of this spirituality as it is today considered and proclaimed ecclesially. It feel the need to live a spirituality that is centered in the Spirit of Christ (cf. PO 18). The Virgin in particular helps to understand how a Christian life should be considered a gift of the Spirit. "In her the Church admires and exalts the most splendid fruit of redemption" of Christ (SC 103), to that which has been transformed in spirit into intimate union with the risen Lord. The same depth of devotion to the Virgin is only possible through a marked union of love with the Lord.
Lady helps to print a spiritual orientation to the current social movements of liberation. His Magnificat is "an anthem for a great revolution of hope "is the incitement to overthrow the mighty from their thrones and to elevate the oppressed. Marian devotion is not exhausted and in the petition of thanks to inspire in devotees an indolent passivity in the face unpleasant situations, guidance to carry out an effective human development in every society and every person.
M / BEAUTY: Mary offers and communicates a salvific value to the cult of beauty. For it may truly believe that "beauty will save the world" . She has been the masterpiece that God has performed as an artist supreme beauty. She is the model of beauty which inspires the spirit to complete harmony of the universe. Devotion to the Virgin has given the taste for beauty, has given concrete perception of a beauty spread in all Christian life, has awakened the joy of a life happily harmonious, has allowed the faithful to look out the virtuous life as a luminous beauty experience. Art, which has filed painting "beautiful virgins, has done more than present, embodied in a heavenly face, evangelical asceticism. Asceticism, but has not dealt with in a separate chapter of beauty, but the taste and experience has implicitly inculcate devotion to the Virgin. The church itself, as it is internal image of Mary, is an example of spiritual beauty.
Devotion to the Virgin has always lived as an emotional integration has facilitated and sublimate the exercise of a virtuous continence, especially in the unmarried. His sweet figure still educates in living promiscuously, calm and respectful, allowing the society to check intersexual mutual enrichment, makes it believable that they are "blessed are the pure in heart for they shall see God" (Mt 5.8). Particularly in our time, which is understood and better appreciated the value of the spread in our living body, the Virgin is a living symbol of bodily communication of the Spirit.
Especially the Virgin knows presented as exemplary spiritual mission for today's woman is called to exercise. Yesterday, in harmony with the existing socio-cultural context on women, the Virgin is completely locked in virgin modesty, so that Ambrose said of it, staying between the domestic walls, "never left the house except to go the temple, and even then to be accompanied by parents or other relatives "and before" aspect of man (Angel Gabriel) felt agitated by fear "(De virginibus 11, 910: PL 16.221).
Today, the same ecclesiastical invites us to recognize that Mary, "even been abandoned to the will of the Lord was something quite different from a woman passively remissive or alienating religious, she was a woman who did not hesitate to proclaim that God vindicates the humble and the oppressed and down from their thrones of the world (cf. Lk 1 5153), "must recognize" Mary, who stands out among the poor and humble spirit, a strong woman who experienced poverty and suffering, escape and exile "(MC 37). paraphrase the words of St Ambrose , we say that every modern woman should consider an honor to be identified with Mary, as it is called to generate a new humanity in the Spirit of Christ.
Since spirituality Mary has always seen as very current, it is understandable that modern spiritual movements are inspired by the Virgin to propose and live his own ideal of the Gospel. Remember a few. Focolare, with its motto "Live to Mary", invite today perpetuate the mission of Mary to give birth to Jesus among men. The charismatic renewal offers praise to Mary in the experience of the Spirit to renew in themselves the Pentecost the apostles received as a gift when they remained united in the upper room praying to Mary. Neocatechumenal communities are moving towards an adult faith matured in the light of the word according to the Marian paradigm: live baptism to give birth to Jesus in themselves, as in Mary.
In conclusion, for the Christian community is a sign of authenticity live gospel today's expectations as a spiritual intonation Marian, is offering to Mary and Mary to be a living sacrament of the Lord's paschal saving event.
T. DICTIONARY Goffi MARIOLOGICAL
TOP
0 comments:
Post a Comment