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isabella R

On the language of the liturgy: the language of the Bible Fr Alexander Schmemann - 0 views

kiev-orthodox.org/...778

orthodox tradition liturgy schmemann Easstern Orthodox Religion and Beliefs

shared by isabella R on 29 Dec 08 - Cached
  • isabella R on 29 Dec 08
     
    On the language of the liturgy: the language of the Bible\nFr. Alexander Schmemann in The prayer of the church is always biblical - i.e., expressed in the language, images, and symbols of the Holy Scripture. If the Bible contains the Divine Revelation to man, it is also man's inspired response to that Revelation and thus the pattern and the content of man's prayer, praise, and adoration.
isabella R

The Evolution Of The Byzantine Liturgy - 0 views

kiev-orthodox.org/...639

liturgy tradition orthodoxy

shared by isabella R on 24 Aug 09 - Cached
  • isabella R on 24 Aug 09
     
    Juan Mateos, S. J.\nOriginally published in: John XXIII Lectures. Vol. I. 1965. Byzantine Christian Heritage. John XXIII Center For Eastern Christian Studies. Fordham University, New York (Bronx), N. Y. 1966.
isabella R

Redemptoris Custos - John Paul II - Apostolic Exhortation (August 15, 1989) - 0 views

www.vatican.va/...989_redemptoris-custos_en.html

Joseph Pope John Paul II catholic patriarchy salvation holy family

shared by isabella R on 20 Mar 12 - Cached
    • isabella R
      isabella R on 20 Mar 12
       
      Joseph was an eyewitness to this birth, which took place in conditions that, humanly speaking, were embarrassing?????? Birth by a woman??????? or in a stable?????????? or as a human?????????
  • Conferral of the Name 12. At the circumcision Joseph names the child "Jesus." This is the only name in which there is salvation (cf. Acts 4:12). Its significance had been revealed to Joseph at the moment of his "annunciation": "You shall call the child Jesus, for he will save his people from their sins" (cf. Mt 1:21). In conferring the name, Joseph declares his own legal fatherhood over Jesus, and in speaking the name he proclaims the child's mission as Savior.
    • isabella R
      isabella R on 20 Mar 12
       
      In conferring the name, Joseph declares his own legal fatherhood over Jesus, and in speaking the name he proclaims the child's mission as Savior.
  • ...30 more annotations...
  • The ransoming of the first-born is another obligation of the father, and it is fulfilled by Joseph.
  • an event in which divine providence once again had recourse to Joseph
  • Joseph, having been warned in a dream, "took the child and his mother by night, and departed to Egypt, and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, 'Out of Egypt have I called my son' " (Mt 2:14-15; cf. Hos 11:1).
  • so Joseph, guardian and cooperator in the providential mystery of God, even in exile watched over the one who brings about the New Covenant.
  • Nonetheless, the reply of Jesus in the Temple brought once again to the mind of his "presumed father" what he had heard on that night twelve years earlier: "Joseph...do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit." From that time onwards he knew that he was a guardian of the mystery of God, and it was precisely this mystery that the twelve- year-old Jesus brought to mind: "I must be in my Father's house."
  • and the memory of St. Joseph,(29) because "he fed him whom the faithful must eat as the bread of eternal life."(30)
  • In this way he wished to sanctify the obligations of the family and of work, which he performed at the side of Joseph.
    • isabella R
      isabella R on 20 Mar 12
       
      ???????????????????????????????????
  • In this way he wished to sanctify the obligations of the family and of work, which he performed at the side of Joseph.
  • he wished to sanctify the obligations of the family and of work, which he performed at the side of Joseph.
  • While Mary's life was the bringing to fullness of that fiat first
  • Joseph's own "annunciation" he said nothing; instead he simply "did as the angel of the Lord commanded him"
  • The Gospels do not record any word ever spoken by Joseph along that way. But the silence of Joseph has its own special eloquence, for thanks to that silence we can understand the truth of the Gospel's judgment that he was "a just man" (Mt 1:19).
  • One must come to understand this truth, for it contains one of the most important testimonies concerning man and his vocation
  • Above all, the "just" man of Nazareth possesses the clear characteristics of a husband.
  • Even before the "mystery hidden for ages" (Eph 3:9) began to be fulfilled, the Gospels set before us the image of husband and wife. According to Jewish custom, marriage took place in two stages: first, the legal, or true marriage was celebrated, and then, only after a certain period of time, the husband brought the wife into his own house. Thus, before he lived with Mary, Joseph was already her "husband." Mary, however, preserved her deep desire to give herself exclusively to God
  • Mary knew that she was to fulfill her virginal desire to give herself exclusively and fully to God precisely by becoming the Mother of God's Son. Becoming a Mother by the power of the Holy Spirit was the form taken by her gift of self: a form which God himself expected of the Virgin Mary, who was "betrothed" to Joseph.
  • These words explain the mystery of Joseph's wife: In her motherhood Mary is a virgin. In her, "the Son of the Most High" assumed a human body and became "the Son of Man."
  • These words explain the mystery of Joseph's wife: In her motherhood Mary is a virgin. In her, "the Son of the Most High" assumed a human body and became "the Son of Man."
    • isabella R
      isabella R on 21 Mar 12
       
      These words explain the mystery of Joseph's wife:????????????  In her motherhood Mary is a virgin. In her, "the Son of the Most High" assumed a human body and became "the Son of Man.
  • God speaks to him as the husband of the Virgin of Nazareth
  • a special way the marriage bond which already existed between Joseph and Mary.
  • Joseph's marriage to Mary, happened in accord with God's will and was meant to endure. In her divine motherhood Mary had to continue to live as "a virgin, the wife of her husband" (cf. Lk 1:27).
  • Joseph, in obedience to the Spirit, found in the Spirit the source of love, the conjugal love which he experienced as a man
  • In the Liturgy, Mary is celebrated as "united to Joseph, the just man, by a bond of marital and virginal love."(31)
  • two kinds of love here, both of which together represent the mystery of the Church
  • virgin and spous
  • Marriage and virginity are two ways of expressing and living the one mystery of the Covenant of God with his people."(32) the Covenant which is a communion of love between God and human beings.
  • On the other hand, it was from his marriage to Mary that Joseph derived his singular dignity and his rights in regard to Jesus
  • yet because Mary was united to Joseph by the bond of marriage, there can be no doubt but that Joseph approached as no other person ever could that eminent dignity whereby the Mother of God towers above all creatures.
  • God, by giving Joseph to the Virgin, did not give him to her only as a companion for life, a witness of her virginity and protector of her honor: he also gave Joseph to Mary in order that he might share, through the marriage pact, in her own sublime greatness."(33)
  • isabella R on 20 Mar 12
     
    salvation
isabella R

Early Christian Liturgics - 1 views

www.holytrinitymission.org/...early_christian_liturgics.htm

liturgy patristics church_history orthodox church orthodox

shared by isabella R on 09 Dec 10 - Cached
  • isabella R on 09 Dec 10
     
    The liturgical rites of all the Eastern Orthodox Churches can be traced back to the original rite in use in Jerusalem prior to the Apostolic missionary activities to the Gentiles, and the subsequent persecutions that moved the Christian Church out of Judea and across the Mediterranean basin and beyond. The Apostles took with them the liturgical rite, developed as it was at the time. This became the basis of the Eucharistic service for the Church. The early Christian Church was not characterized by written rites that were carefully adhered to, but followed a highly regarded oral tradition of Eucharistic prayers.
isabella R

Man's natural state: an attempt to recover the Ordo Theologiae « Energetic Pr... - 0 views

energeticprocession.wordpress.com/...to-recover-the-ordo-theologiae

Orthodox theology natural law apologetics Catholic blogs theosis grace creation liturgy

shared by isabella R on 29 Dec 08 - Cached
  • isabella R on 29 Dec 08
     
    In other words, grace is natural to man. The divine power is a part of man's NATURAL integrity. There is not a set of gifts given to "nature" and then another set of gifts given to "supernature". When our parents "fell from grace" there was not a fall into "nature" stripped of "supernature," rather it is something UNnatural (this means that there is no concept of 'natura pura' either actually or theoretically). The fall is a fall into dialectic. I cannot be a human person without grace. We stand within the Incarnation and understand this question and we can equally say with Michael Baius - against the Thomistic tradition on some conception of the "absolute gratuity of grace" without reference to the Incarnation - that given that God wills the mystery of His embodiment in Jesus Christ, God could not have created me other than I already am. The vision of God is natural to man, what God does in Redemption, He does in Creation. God intention in Creating was to will the mystery of His embodiment in Jesus Christ.
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