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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

Christ the Conqueror of Hell | s i l o u a n - 0 views

silouanthompson.net/...christ-the-conqueror-of-hell

orthodox Pascha theology Eastern Orthodox hell orthodoxy tradition blogs

shared by isabella R on 13 Mar 12 - No Cached
  • isabella R on 13 Mar 12
     
    The Descent of Christ into Hades in Eastern and Western Theological TraditionsBy Bishop Hilarion (Alfeyev) - A lecture delivered at St Mary's Cathedral, Minneapolis, USA, on 5 November 2002
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

Apologia of St John Damascene Against Those Who Decry Holy Icons - 0 views

www.trueorthodoxy.info/stjohndamascus_holyicons.shtml

icons John of Damascus

shared by isabella R on 30 Sep 09 - Cached
  • isabella R on 30 Sep 09
     
    If the image of the king is the king, the image of Christ is Christ, and the image of a saint the saint, and if power is not divided nor glory distributed, honouring the image becomes honouring the one who is set forth in image. Devils have feared the saints, and have fled from their shadow. The shadow is an image, and I make an image that I may scare demons. If you say that only intellectual worship befits God, take away all corporeal things, light, and fragrance, prayer itself through the physical voice, the very divine mysteries which are offered through matter, bread, and wine, the oil of chrism, the sign of the Cross, for all this is matter. Take away the Cross, and the sponge of the Crucifixion, and the spear which pierced the life-giving side. Either give up honouring these things as impossible, or do not reject the veneration of icons. Matter is endued with a divine power through prayer made to those who are depicted in image. Purple by itself is simple, and so is silk, and the cloak which is made of both. But if the king put it on, the cloak receives honour from the honour due to the wearer. So is it with matter. By itself it is of no account, but if the one presented in image be full of grace, men become partakers of his grace according to their faith. The apostles knew our Lord with their bodily eyes; others knew the apostles, others the martyrs. I, too, desire to see them in the spirit and in the flesh, and to possess a saving remedy as I am a composite being. I see with my eyes, and revere that which represents what I honour, though I do not worship it as God. Now you, perhaps, are superior to me, and are lifted up above bodily things, and being, as it were, not of flesh, you make light of what is visible, but as I am human and clothed with a body, I desire to see and to be corporeally with the saints. Condescend to my humble wish that you may be secure on your heights. God accepts my longing for Him and for His saints. For He rejoices at the praises of
isabella R

TrueOrthodoxy.Info - Saint Philaret the Confessor - On the Law of God - The Nature of Sin - 2 views

www.trueorthodoxy.info/spir_on_law_God_02.shtml

orthodox theology original sin Philaret the Confessor

shared by isabella R on 30 Sep 09 - Cached
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  • isabella R on 30 Sep 09
     
    Orthodox Christians must not confuse this realization of the effect of the ancestral sin with the sectarian teaching about "Original Sin". There is no doctrine of "Original Sin"In the Holy Church, for it is not possible to inherit Adam's guilt. Nowhere do the Fathers mention "Original Sin,"but they refer to the ancestral sin, which caused, as Metropolitan Philaret shows here, not a guilt, but a hereditary disease, namely, the inclination to sin: man's state of separation from God, etc.
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

Ecclesiastical Regionalism: Structures of Communion or Cover for Separatism? -Rev. John... - 0 views

kiev-orthodox.org/...1009

ecclesiology schism ecumenism Roman Catholic Ravenna orthodoxy

shared by isabella R on 24 Aug 09 - Cached
  • isabella R on 24 Aug 09
     
    Ecclesiastical Regionalism: Structures of Communion or Cover for Separatism?\nRev. John Meyendorff\nIssues of dialogue with Roman Catholicism. In discussing issues of ecclesiology, the temptation is always great to manipulate concepts and doctrinal definitions, while avoiding a critical approach to their application in practice. It is easy, for example, for an Orthodox theologian to describe the ecclesiology of St. Ignatius of Antioch and to construct an apologetic argument in favor of the contemporary Orthodox position concerning Roman Primacy. But it is more difficult to analyze ecclesiastical institutions - as they developed in East and West - in their existential role of maintaining the faith, shepherding the faithful, and accomplishing the Church's mission in the world.
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