1. The dogmas of the Immaculate Conception and the Assumption of Mary are controversial as they lack biblical basis and were defined by popes rather than ecumenical councils. However, they confirm long-standing Catholic beliefs.
2. The dogma of the Immaculate Conception holds that Mary was preserved from original sin from the moment of her conception. It was defined in 1854 but had been a matter of theological debate for centuries.
3. The dogma means that Mary received special grace and was born with a greater capacity for integration and freedom than other humans, though she continued growing in faith throughout her life.
The document discusses the concept of mission through various perspectives. It provides quotes from historical figures like Amy Carmichael and Gandhi regarding mission. It also lists words related to mission and elements that mission includes and does not include, such as not including fixed doctrines or superiority complexes. The document outlines David Bosch's perspective on transforming mission and how mission involves creative tensions between different goals like evangelism, liberation, and justice.
After The Apostles Early Church HistorySimon Fuller
The document discusses the diverse pressures faced by early Christian churches after the time of the Apostles, including various heretical teachings that arose such as Docetism, Adoptionism, Gnosticism, and Marcionism. It provides examples of non-canonical gospels and writings from the period. The early church fathers such as Clement, Ignatius, and Polycarp wrote letters addressing issues faced by churches and emphasizing apostolic teaching on topics like church leadership and the true nature of Christ.
Hermeneutics is the science of biblical interpretation. Understanding how to read Scripture is an exciting and crucial way to grow as a Christian, grow in discernment, and rightly divide the Word of God. In this workshop, you will learn how to extract the intended meaning out of a passage without reading your own meaning into it. You will also learn what the Literal, Historical, Grammatical, Synthetic and Practical Principles are and how to use them to correctly interpret Scripture.
The document summarizes the principal liturgical seasons and feasts that make up the Catholic liturgical year. It describes the seasons of Advent, Christmas, Lent, Easter Triduum, and Ordinary Time. It explains that the colors of priestly vestments change during the year to correspond with the different seasons. Readings and hymns also vary throughout the year to help the faithful recognize the season being celebrated and journey with God.
The document discusses the composition of the Bible, including that it is a collection of 66 books written over 1500 years by over 40 authors. The Old Testament, consisting of 39 books written before Christ, foretold the coming of a savior. The New Testament, consisting of 27 books written after Christ, provides accounts of Christ's life, teachings, death, and resurrection, establishing him as the promised messiah. Together, the books tell a unified story despite being written over centuries by diverse human authors, pointing to God as the divine author.
This document discusses the Catholic doctrine of the Communion of Saints. It begins by listing various Catholic saints and provides statistics on beatification and canonization ceremonies. It then discusses the biblical meaning of "saint," explaining that all believers, both living and dead, are considered saints. The roles of saints include being models of holiness and interceding on behalf of believers. The process of canonization involves declaring that someone who lived an exemplary Christian life is confirmed to be in heaven.
The document discusses the concept of mission through various perspectives. It provides quotes from historical figures like Amy Carmichael and Gandhi regarding mission. It also lists words related to mission and elements that mission includes and does not include, such as not including fixed doctrines or superiority complexes. The document outlines David Bosch's perspective on transforming mission and how mission involves creative tensions between different goals like evangelism, liberation, and justice.
After The Apostles Early Church HistorySimon Fuller
The document discusses the diverse pressures faced by early Christian churches after the time of the Apostles, including various heretical teachings that arose such as Docetism, Adoptionism, Gnosticism, and Marcionism. It provides examples of non-canonical gospels and writings from the period. The early church fathers such as Clement, Ignatius, and Polycarp wrote letters addressing issues faced by churches and emphasizing apostolic teaching on topics like church leadership and the true nature of Christ.
Hermeneutics is the science of biblical interpretation. Understanding how to read Scripture is an exciting and crucial way to grow as a Christian, grow in discernment, and rightly divide the Word of God. In this workshop, you will learn how to extract the intended meaning out of a passage without reading your own meaning into it. You will also learn what the Literal, Historical, Grammatical, Synthetic and Practical Principles are and how to use them to correctly interpret Scripture.
The document summarizes the principal liturgical seasons and feasts that make up the Catholic liturgical year. It describes the seasons of Advent, Christmas, Lent, Easter Triduum, and Ordinary Time. It explains that the colors of priestly vestments change during the year to correspond with the different seasons. Readings and hymns also vary throughout the year to help the faithful recognize the season being celebrated and journey with God.
The document discusses the composition of the Bible, including that it is a collection of 66 books written over 1500 years by over 40 authors. The Old Testament, consisting of 39 books written before Christ, foretold the coming of a savior. The New Testament, consisting of 27 books written after Christ, provides accounts of Christ's life, teachings, death, and resurrection, establishing him as the promised messiah. Together, the books tell a unified story despite being written over centuries by diverse human authors, pointing to God as the divine author.
This document discusses the Catholic doctrine of the Communion of Saints. It begins by listing various Catholic saints and provides statistics on beatification and canonization ceremonies. It then discusses the biblical meaning of "saint," explaining that all believers, both living and dead, are considered saints. The roles of saints include being models of holiness and interceding on behalf of believers. The process of canonization involves declaring that someone who lived an exemplary Christian life is confirmed to be in heaven.
The document provides information on spirituality for family life ministers. It defines spirituality as a conscious relationship with God through practices that foster Christian discipleship. It emphasizes that spirituality involves being in community and realizing one's identity as a beloved child of God through baptism. It also discusses developing a personal rule of life through contemplative practices and devotions to guide one's spiritual growth in a balanced way. The document provides resources for family life ministers to cultivate their spirituality.
The document discusses the Catholic understanding of sacraments. It defines sacraments as outward signs instituted by Christ that give grace by signifying and causing inward spiritual effects. It explains that sacraments are efficacious symbols that do more than just point to grace, but actually bring it about. There are seven sacraments in the Catholic tradition divided into categories of initiation, healing, and mission/service. The sacraments are seen as channels of God's grace that communicate divine life to those who receive them.
This document provides an overview of Christianity, covering its history, core beliefs and practices, structures, and regulations. It discusses Christianity's historical foundations in Jesus Christ and the development of its major branches. The core beliefs include the Trinity, creation, salvation, and eschatology. Key practices involve worship, sacraments, prayer, and festivals. Christianity is organized into churches, denominations, and hierarchical leadership structures, with internal regulations around membership and external relations with other faiths and societies.
This document discusses why Mary is called the Mother of God. It explains that Jesus has two natures, being both fully God and fully human, and that the eternal Word of God took on human flesh from Mary, making her truly the mother of God since the one divine person Jesus Christ is God. To deny Mary's title as Mother of God is to deny the incarnation and Jesus' dual nature as both God and man.
This is a study of The Apostle's Creed in slide presentation format. Here at San Antonio Abad Parish, we try to study and explain the Apostles' Creed in relation to our Catholic Faith in the best manner we can. The Apostles' Creed is a concrete representation of our belief in Our Lord Jesus Christ as the Son of God who came down from heaven, suffered and died so we may all be saved.
The document provides information about the four gospels of the New Testament: Matthew, Mark, Luke, and John. It summarizes the background of each gospel's author and their key emphases. Matthew emphasizes Jesus as the fulfillment of prophecies and as the prophesied Messiah. Mark emphasizes Jesus as a tireless servant and redeemer. Luke emphasizes Jesus' compassion and his uplifting of the oppressed. John emphasizes Jesus as the Son of God and his unique relationship with God the Father.
The document discusses the formation of the gospels in three stages: 1) The life and teachings of Jesus, 2) The oral tradition where Jesus' disciples spread his message, and 3) The writing of the gospels by Matthew, Mark, Luke, and John between 65-70 AD based on oral traditions and their own accounts. It also notes that several other "apocryphal" gospels were written by individuals but were not considered inspired like the four canonical gospels.
This document provides an overview of a presentation on the topic of Christology, or the study of the person and nature of Jesus Christ. It outlines several objectives of the study, including examining prophecies about Jesus' life, his dual divine and human natures, the doctrine of kenotic Christology, the magnitude of his temptations, and the necessity of his human nature. It then discusses predictions about Jesus that were fulfilled from the Old Testament. Finally, it explores biblical evidence that Jesus was fully God and fully man.
Christology is the study of Jesus Christ, specifically focusing on his divine and human natures. There are different approaches to Christology, including ontological which sees Jesus as fully human and divine, functional which studies Jesus' role in salvation, and historical which investigates the historical human Jesus. Christology can also be studied from above, starting with Jesus' divinity, or from below, starting from human experience. Several early writers like Tacitus, Pliny and Josephus documented Jesus historically. The four gospels of Matthew, Mark, Luke and John provide religious narratives of Jesus' life and teachings.
The document provides an introduction to the Bible, including what it is, how it is divided, who wrote it, and the process of canonization. It discusses that the Bible is a collection of 73 books written over time by various authors inspired by God. The books are divided into the Old and New Testaments. The Old Testament was originally written in Hebrew and the New Testament in Greek. The Catholic and Protestant canons differ slightly in their inclusion of books in the Old Testament.
Lent is a season of penance, fasting, and prayer beginning on Ash Wednesday and ending on Holy Saturday. It is a time for reflection on Jesus' suffering and death and preparation for his resurrection. Some key aspects of Lent include receiving ashes on Ash Wednesday, fasting, abstaining from meat on Fridays, attending mass, praying the Stations of the Cross, and acts of charity. The document outlines Catholic traditions and practices observed during Lent, Holy Week, and Easter such as fasting, abstinence, Palm Sunday, Holy Thursday, Good Friday, and Easter Sunday.
What a wonderful tradition the Catholic Church has from its history, liturgy and faith. Praise be to you God the Holy Spirit for your continued guidance and inspiration to the Holy Catholic Church. :-)
(4:3) Seventh-day Adventist Baptismal VowsBrian Wilson
Standard 13 baptismal vows for Seventh-day Adventists in narrow 4:3 aspect ratio.
1. I believe there is one God: Father, Son, and Holy Spirit, a unity of three coeternal Persons.
2. I accept the death of Jesus Christ on Calvary as the atoning sacrifice for my sins and believe that by God’s grace through faith in His shed blood I am saved from sin and its penalty.
3. I accept Jesus Christ as my Lord and personal Savior and believe that God, in Christ, has forgiven my sins and given me a new heart, and I renounce the sinful ways of the world.
4. I accept by faith the righteousness of Christ, my Intercessor in the heavenly sanctuary, and accept His promise of transforming grace and power to live a loving, Christ-centered life in my home and before the world.
5. I believe that the Bible is God’s inspired Word, the only rule of faith and practice for the Christian. I covenant to spend time regularly in prayer and Bible study.
6. I accept the Ten Commandments as a transcript of the character of God and a revelation of His will. It is my purpose by the power of the indwelling Christ to keep this law, including the fourth commandment, which requires the observance of the seventh day of the week as the Sabbath of the Lord and the memorial of Creation.
7. I look forward to the soon coming of Jesus and the blessed hope, when “this mortal shall . . . put on immortality” [1 Cor. 15:54, KJV]. As I prepare to meet the Lord, I will witness to His loving salvation by using my talents in personal soul-winning endeavor to help others to be ready for His glorious appearing.
8. I accept the biblical teaching of spiritual gifts and believe that the gift of prophecy is one of the identifying marks of the remnant church.
9. I believe in Church organization. It is my purpose to worship God and to support the Church through my tithes and offerings and by my personal effort and influence.
10. I believe that my body is the temple of the Holy Spirit; and I will honor God by caring for it, avoiding the use of that which is harmful, and abstaining from all unclean foods; from the use, manufacture, or sale of alcoholic beverages; from the use, manufacture, or sale of tobacco in any of its forms for human consumption; and from the misuse of or trafficking in narcotics or other drugs.
11. I know and understand the fundamental Bible principles as taught by the Seventh-day Adventist Church. I purpose, by the grace of God, to fulfill His will by ordering my life in harmony with these principles.
12. I accept the New Testament teaching of baptism by immersion and desire to be so baptized as a public expression of faith in Christ and His forgiveness of my sins.
13. I accept and believe that the Seventh-day Adventist Church is the remnant church of Bible prophecy and that people of every nation, race, and language are invited and accepted into its fellowship. I desire to be a member of this local congregation of the world Church.
The document provides a brief history of the Catholic Church from the time of Christ and the Apostles to the Council of Trent in the 16th century. It describes how the Apostles' faith was renewed after Christ's resurrection, allowing them to spread the Gospel to all ends of the earth. It discusses the early persecutions faced by Christians in the Roman Empire, ending with the Edict of Milan in 313 AD which legalized Christianity. It then covers the rise of monasticism, the Great Schism between the Western and Eastern churches, the Protestant Reformation, and the Council of Trent which responded to Protestant reforms.
This document discusses proper biblical interpretation and provides guidelines for examining passages of Scripture. It analyzes Matthew 24:40, "Two men will be in the field; one will be taken and the other left," using 10 interpretive questions. Examining the context and parallel passages reveals that the "one taken" refers to the wicked, not the righteous as commonly assumed. Related verses suggest this passage describes the wicked being punished at Christ's return, not the rapture of believers. Interpreters must approach the Bible with care, reason and humility, letting Scripture interpret itself rather than imposing preconceived ideas.
Origen of Alexandria was one of the early Christian scholars and teachers whose writings profoundly influenced the development of Christian theology, particularly in the Greek East. He established a hierarchical system wherein the Father's power is universal, the Son's power corresponds to rational creatures, and the Holy Spirit's power corresponds to saints. Origen wrote commentaries on parts of the New Testament and determined which gospels and works were divinely inspired or authoritative.
The document provides information about the sacred liturgy and sacraments of the Catholic Church. It defines the sacred liturgy as the true worship of God enacted by Jesus Christ and his body, the Church, through ceremonies, rites and formulas established by Scripture and Tradition. It explains that the Church celebrates liturgy in obedience to God's will and that liturgy is fitting for humans as social beings. Major liturgies include the sacraments and the Divine Office, and they are celebrated at fixed times and seasons, most importantly relating to the life of Christ.
The document summarizes the key messages and perspectives of the four Gospels of the New Testament - Matthew, Mark, Luke, and John. Matthew presents Jesus as the promised King of Israel and fulfillment of God's covenants. Mark emphasizes Jesus as the Son of God and God's anointed servant. Luke focuses on Jesus' humanity and role as savior of all mankind. John emphasizes Jesus' deity as the Son of God who came to earth as God in human flesh to give people eternal life. Together, the four Gospels provide a powerful portrait of Jesus Christ.
The four Gospels provide accounts of Jesus's life and ministry from different perspectives. Matthew primarily writes for a Jewish audience to show that Jesus fulfilled Hebrew prophecies as the Messiah. The Gospel covers Jesus's birth, teachings, miracles, death, and resurrection. Matthew presents Jesus as the prophesied King of the Jews and emphasizes that he established the kingdom of God through his atoning sacrifice.
Este documento discute os dogmas da Imaculada Conceição e Assunção de Maria. Apresenta questionamentos a esses dogmas, como falta de base bíblica. Também explica a história e fundamentação teológica dos dogmas, vistos como expressão do triunfo da graça em Maria e participação antecipada na ressurreição por sua união com Cristo.
O documento discute três dogmas marianos principais:
1) Maria como Mãe de Deus (Theotokos), definido no Concílio de Éfeso para afirmar a unidade da pessoa de Jesus;
2) A concepção virginal de Maria, central para a fé cristã;
3) A opção celibatária e virgindade perpétua de Maria, fundamentada na tradição mais do que na Bíblia.
The document provides information on spirituality for family life ministers. It defines spirituality as a conscious relationship with God through practices that foster Christian discipleship. It emphasizes that spirituality involves being in community and realizing one's identity as a beloved child of God through baptism. It also discusses developing a personal rule of life through contemplative practices and devotions to guide one's spiritual growth in a balanced way. The document provides resources for family life ministers to cultivate their spirituality.
The document discusses the Catholic understanding of sacraments. It defines sacraments as outward signs instituted by Christ that give grace by signifying and causing inward spiritual effects. It explains that sacraments are efficacious symbols that do more than just point to grace, but actually bring it about. There are seven sacraments in the Catholic tradition divided into categories of initiation, healing, and mission/service. The sacraments are seen as channels of God's grace that communicate divine life to those who receive them.
This document provides an overview of Christianity, covering its history, core beliefs and practices, structures, and regulations. It discusses Christianity's historical foundations in Jesus Christ and the development of its major branches. The core beliefs include the Trinity, creation, salvation, and eschatology. Key practices involve worship, sacraments, prayer, and festivals. Christianity is organized into churches, denominations, and hierarchical leadership structures, with internal regulations around membership and external relations with other faiths and societies.
This document discusses why Mary is called the Mother of God. It explains that Jesus has two natures, being both fully God and fully human, and that the eternal Word of God took on human flesh from Mary, making her truly the mother of God since the one divine person Jesus Christ is God. To deny Mary's title as Mother of God is to deny the incarnation and Jesus' dual nature as both God and man.
This is a study of The Apostle's Creed in slide presentation format. Here at San Antonio Abad Parish, we try to study and explain the Apostles' Creed in relation to our Catholic Faith in the best manner we can. The Apostles' Creed is a concrete representation of our belief in Our Lord Jesus Christ as the Son of God who came down from heaven, suffered and died so we may all be saved.
The document provides information about the four gospels of the New Testament: Matthew, Mark, Luke, and John. It summarizes the background of each gospel's author and their key emphases. Matthew emphasizes Jesus as the fulfillment of prophecies and as the prophesied Messiah. Mark emphasizes Jesus as a tireless servant and redeemer. Luke emphasizes Jesus' compassion and his uplifting of the oppressed. John emphasizes Jesus as the Son of God and his unique relationship with God the Father.
The document discusses the formation of the gospels in three stages: 1) The life and teachings of Jesus, 2) The oral tradition where Jesus' disciples spread his message, and 3) The writing of the gospels by Matthew, Mark, Luke, and John between 65-70 AD based on oral traditions and their own accounts. It also notes that several other "apocryphal" gospels were written by individuals but were not considered inspired like the four canonical gospels.
This document provides an overview of a presentation on the topic of Christology, or the study of the person and nature of Jesus Christ. It outlines several objectives of the study, including examining prophecies about Jesus' life, his dual divine and human natures, the doctrine of kenotic Christology, the magnitude of his temptations, and the necessity of his human nature. It then discusses predictions about Jesus that were fulfilled from the Old Testament. Finally, it explores biblical evidence that Jesus was fully God and fully man.
Christology is the study of Jesus Christ, specifically focusing on his divine and human natures. There are different approaches to Christology, including ontological which sees Jesus as fully human and divine, functional which studies Jesus' role in salvation, and historical which investigates the historical human Jesus. Christology can also be studied from above, starting with Jesus' divinity, or from below, starting from human experience. Several early writers like Tacitus, Pliny and Josephus documented Jesus historically. The four gospels of Matthew, Mark, Luke and John provide religious narratives of Jesus' life and teachings.
The document provides an introduction to the Bible, including what it is, how it is divided, who wrote it, and the process of canonization. It discusses that the Bible is a collection of 73 books written over time by various authors inspired by God. The books are divided into the Old and New Testaments. The Old Testament was originally written in Hebrew and the New Testament in Greek. The Catholic and Protestant canons differ slightly in their inclusion of books in the Old Testament.
Lent is a season of penance, fasting, and prayer beginning on Ash Wednesday and ending on Holy Saturday. It is a time for reflection on Jesus' suffering and death and preparation for his resurrection. Some key aspects of Lent include receiving ashes on Ash Wednesday, fasting, abstaining from meat on Fridays, attending mass, praying the Stations of the Cross, and acts of charity. The document outlines Catholic traditions and practices observed during Lent, Holy Week, and Easter such as fasting, abstinence, Palm Sunday, Holy Thursday, Good Friday, and Easter Sunday.
What a wonderful tradition the Catholic Church has from its history, liturgy and faith. Praise be to you God the Holy Spirit for your continued guidance and inspiration to the Holy Catholic Church. :-)
(4:3) Seventh-day Adventist Baptismal VowsBrian Wilson
Standard 13 baptismal vows for Seventh-day Adventists in narrow 4:3 aspect ratio.
1. I believe there is one God: Father, Son, and Holy Spirit, a unity of three coeternal Persons.
2. I accept the death of Jesus Christ on Calvary as the atoning sacrifice for my sins and believe that by God’s grace through faith in His shed blood I am saved from sin and its penalty.
3. I accept Jesus Christ as my Lord and personal Savior and believe that God, in Christ, has forgiven my sins and given me a new heart, and I renounce the sinful ways of the world.
4. I accept by faith the righteousness of Christ, my Intercessor in the heavenly sanctuary, and accept His promise of transforming grace and power to live a loving, Christ-centered life in my home and before the world.
5. I believe that the Bible is God’s inspired Word, the only rule of faith and practice for the Christian. I covenant to spend time regularly in prayer and Bible study.
6. I accept the Ten Commandments as a transcript of the character of God and a revelation of His will. It is my purpose by the power of the indwelling Christ to keep this law, including the fourth commandment, which requires the observance of the seventh day of the week as the Sabbath of the Lord and the memorial of Creation.
7. I look forward to the soon coming of Jesus and the blessed hope, when “this mortal shall . . . put on immortality” [1 Cor. 15:54, KJV]. As I prepare to meet the Lord, I will witness to His loving salvation by using my talents in personal soul-winning endeavor to help others to be ready for His glorious appearing.
8. I accept the biblical teaching of spiritual gifts and believe that the gift of prophecy is one of the identifying marks of the remnant church.
9. I believe in Church organization. It is my purpose to worship God and to support the Church through my tithes and offerings and by my personal effort and influence.
10. I believe that my body is the temple of the Holy Spirit; and I will honor God by caring for it, avoiding the use of that which is harmful, and abstaining from all unclean foods; from the use, manufacture, or sale of alcoholic beverages; from the use, manufacture, or sale of tobacco in any of its forms for human consumption; and from the misuse of or trafficking in narcotics or other drugs.
11. I know and understand the fundamental Bible principles as taught by the Seventh-day Adventist Church. I purpose, by the grace of God, to fulfill His will by ordering my life in harmony with these principles.
12. I accept the New Testament teaching of baptism by immersion and desire to be so baptized as a public expression of faith in Christ and His forgiveness of my sins.
13. I accept and believe that the Seventh-day Adventist Church is the remnant church of Bible prophecy and that people of every nation, race, and language are invited and accepted into its fellowship. I desire to be a member of this local congregation of the world Church.
The document provides a brief history of the Catholic Church from the time of Christ and the Apostles to the Council of Trent in the 16th century. It describes how the Apostles' faith was renewed after Christ's resurrection, allowing them to spread the Gospel to all ends of the earth. It discusses the early persecutions faced by Christians in the Roman Empire, ending with the Edict of Milan in 313 AD which legalized Christianity. It then covers the rise of monasticism, the Great Schism between the Western and Eastern churches, the Protestant Reformation, and the Council of Trent which responded to Protestant reforms.
This document discusses proper biblical interpretation and provides guidelines for examining passages of Scripture. It analyzes Matthew 24:40, "Two men will be in the field; one will be taken and the other left," using 10 interpretive questions. Examining the context and parallel passages reveals that the "one taken" refers to the wicked, not the righteous as commonly assumed. Related verses suggest this passage describes the wicked being punished at Christ's return, not the rapture of believers. Interpreters must approach the Bible with care, reason and humility, letting Scripture interpret itself rather than imposing preconceived ideas.
Origen of Alexandria was one of the early Christian scholars and teachers whose writings profoundly influenced the development of Christian theology, particularly in the Greek East. He established a hierarchical system wherein the Father's power is universal, the Son's power corresponds to rational creatures, and the Holy Spirit's power corresponds to saints. Origen wrote commentaries on parts of the New Testament and determined which gospels and works were divinely inspired or authoritative.
The document provides information about the sacred liturgy and sacraments of the Catholic Church. It defines the sacred liturgy as the true worship of God enacted by Jesus Christ and his body, the Church, through ceremonies, rites and formulas established by Scripture and Tradition. It explains that the Church celebrates liturgy in obedience to God's will and that liturgy is fitting for humans as social beings. Major liturgies include the sacraments and the Divine Office, and they are celebrated at fixed times and seasons, most importantly relating to the life of Christ.
The document summarizes the key messages and perspectives of the four Gospels of the New Testament - Matthew, Mark, Luke, and John. Matthew presents Jesus as the promised King of Israel and fulfillment of God's covenants. Mark emphasizes Jesus as the Son of God and God's anointed servant. Luke focuses on Jesus' humanity and role as savior of all mankind. John emphasizes Jesus' deity as the Son of God who came to earth as God in human flesh to give people eternal life. Together, the four Gospels provide a powerful portrait of Jesus Christ.
The four Gospels provide accounts of Jesus's life and ministry from different perspectives. Matthew primarily writes for a Jewish audience to show that Jesus fulfilled Hebrew prophecies as the Messiah. The Gospel covers Jesus's birth, teachings, miracles, death, and resurrection. Matthew presents Jesus as the prophesied King of the Jews and emphasizes that he established the kingdom of God through his atoning sacrifice.
Este documento discute os dogmas da Imaculada Conceição e Assunção de Maria. Apresenta questionamentos a esses dogmas, como falta de base bíblica. Também explica a história e fundamentação teológica dos dogmas, vistos como expressão do triunfo da graça em Maria e participação antecipada na ressurreição por sua união com Cristo.
O documento discute três dogmas marianos principais:
1) Maria como Mãe de Deus (Theotokos), definido no Concílio de Éfeso para afirmar a unidade da pessoa de Jesus;
2) A concepção virginal de Maria, central para a fé cristã;
3) A opção celibatária e virgindade perpétua de Maria, fundamentada na tradição mais do que na Bíblia.
Este documento apresenta imagens e detalhes de pinturas da Anunciação por diferentes pintores clássicos, incluindo B. Daddi, Simone Martini, Fra Angelico, Van Eyck, Van der Weiden, Carlo Crivelli, Rafaello, Leonardo da Vinci, Sandro Boticelli, Lorenzo di Credi, Von Poelemburg e Artemisia Gentileschi.
O documento discute as perspectivas de Marcos e Mateus sobre Maria e sua relação com Jesus. Marcos destaca a nova família formada pelos seguidores de Jesus. Mateus enfatiza o papel de José como protetor de Maria e Jesus e a concepção virginal de Jesus. Ambos diminuem a importância da família biológica de Jesus em relação à comunidade dos que seguem sua mensagem.
O documento discute as aparições de Maria, explicando que são experiências privadas que não fazem parte da revelação pública de Jesus Cristo, mas podem ajudar os fiéis a viver a fé. A Igreja analisa cuidadosamente esses fenômenos com base em critérios como a saúde mental dos videntes e a qualidade das mensagens, podendo ou não reconhecê-los.
O documento descreve a jornada espiritual de Maria, desde a Anunciação até Pentecostes. Detalha os principais momentos como quando visitou Isabel, deu à luz Jesus em Belém, educou Jesus na Palestina, esteve presente na crucificação e recebeu o Espírito Santo. O texto celebra Maria como modelo de fé e discipulado e inspiração para os cristãos.
O documento discute como os santuários podem contribuir para a evangelização no Brasil. Ele descreve os diferentes tipos de santuários e como eles, juntamente com as comunidades locais e as mídias, podem trabalhar juntos ou em concorrência para a evangelização. O documento também discute as tensões nesse processo e como lidar com elas de forma educativa, colocando Jesus no centro e equilibrando a devoção com limites saudáveis.
Apresentação de intervenção no Seminário Internacional Anthropologia Cordis, dos Dehonianos. Comentário sobre as Constituições do Instituto e a sua antropologia.
O documento discute o conceito de empreendedorismo e como ele se compara ao conceito de carisma em organizações religiosas. Enquanto o empreendedorismo enfatiza sucesso individual, resultados e visibilidade, o carisma valoriza a espiritualidade, gestão compartilhada e qualidade de relações. O empreendedorismo pode ser útil mas não define organizações religiosas, cujo tesouro é a espiritualidade e valores institucionais.
O documento fornece dicas para evangelizar nas redes digitais de forma efetiva, como: 1) usar analogias com realidades humanas significativas; 2) empregar recursos e linguagens de acordo com os interlocutores; e 3) promover interatividade inteligente e crítica.
A mariologia após o vaticano ii no brasil e na américa latinaAfonso Murad (FAJE)
O documento discute a mariologia após o Concílio Vaticano II no Brasil e América Latina, destacando: 1) A Lumen Gentium trouxe uma nova perspectiva mariológica equilibrada e contemporânea; 2) Teólogos latino-americanos avançaram a compreensão dos traços humanos de Maria nos evangelhos; 3) A devoção mariana foi valorizada e renovada liturgicamente na região.
Transmissão da fé na cultura urbana e a escola confessionalAfonso Murad (FAJE)
O documento discute como transmitir a fé na cultura urbana e na escola confessional. A cultura urbana traz mudanças rápidas que impactam as relações e a experiência religiosa, com riscos como consumismo e descentramento, mas também possibilidades como quebrar fronteiras locais. A evangelização na escola deve articular processos de longo prazo com eventos motivadores, estabelecer redes de apoio, e cultivar uma espiritualidade encarnada que une fé, cultura e vida.
O documento discute a solidariedade como assistência, libertação, encontro e compromisso sócio-ambiental. A solidariedade como libertação valoriza a força dos pobres e seu protagonismo, enquanto a assistência pode levar ao assistencialismo. A solidariedade planetária exige novas formas de atuação coletiva e sustentável.
[1] O documento discute a importância da "leveza institucional" para as regionais da Conferência dos Religiosos do Brasil (CRB). [2] Ele sugere que a CRB atue como uma rede flexível que preste serviços de alta qualidade às congregações religiosas. [3] Também recomenda revisar processos formais para torná-los mais leves e úteis, além de melhorar a comunicação e prestação de contas.
O documento descreve a Cúpula dos Povos na Rio-20, um evento paralelo à conferência da ONU sobre desenvolvimento sustentável. A Cúpula reuniu milhares de pessoas de movimentos sociais para debater temas como direitos humanos, bens comuns, soberania alimentar e energia. O documento analisa os pontos positivos, como a cooperação e esperança, e limites do evento, como a programação confusa e falta de envolvimento escolar.
O documento discute como a Igreja pode se beneficiar de se tornar mais profissional, focando em: 1) colocar os destinatários em primeiro lugar, 2) adotar uma visão estratégica de longo prazo, 3) estabelecer relações profissionais com fornecedores, 4) investir na formação e gestão de pessoas, e 5) adotar estruturas de gestão flexíveis e compartilhadas.
Sugestões de ações comunitárias de ecologia integral na cidade.pdfAfonso Murad (FAJE)
Texto sugestivo destinado a lideranças comunitárias e eclesiais, listando ações coletivas de cuidado da Casa Comum e promoção da ecologia integral. Visa sobretudo os espaços urbanos. Apresenta iniciativas classificadas em: Eventos, Campanhas, Processos, Gestão Ambiental, e Grupo de incidência social e política.
Apresentação com informações básicas acerca de Maria, a mãe de Jesus, na liturgia católica. Distinguem-se as solenidades, festas, memórias obrigatórias e memórias facultativas. Sugestão: completar com o vídeo no Youtube: Maria na Devoção e na liturgia. Material proposto para estudantes de teologia e equipes de liturgia
Apresentação sobre as referências sobre Maria, a mãe de Jesus, nos documentos do Papa Francisco "Laudato Si" e "Querida Amazônia". Os temas são articulados com o "Cuidado da Casa Comum" e a Pan-amazônia.
Gestão Eclesial e Fraternidade Cristã: Valores e PráticasAfonso Murad (FAJE)
Reflexão destinada a presbíteros e agentes de pastoral. Mostra como a gestão eclesial necessita estar conectada com a proposta da "amizade social" proposta por Francisco na "Fratelli Tutti". Evita-se assim o autoritarismo e se exercita a missão como prática amorosa.
Breve apresentação sobre a singularidade da ecoteologia: sua relação com ecologia enquanto ciência, prática e paradigma; o método da teologia; e algumas perspectivas e tarefas.
Búsquedas y Encuentros en la pastoral con niños y jóvenes.pdfAfonso Murad (FAJE)
Reflexión con educadores y pastoralistas que trabajan en escuelas confesionales, especialmente en Europa.
Reflexão com educadores e pastoralistas que atuam em escolas confessionais sobretudo na Europa.
Liderazgo e espiritualidad. Posibilidades y tensiones.pdfAfonso Murad (FAJE)
Material didáctico destinado principalmente a directivos de centros educativos.
Material didático instrucional para utilizar preferentemente com gestores de instituições educacionais.
Tarefas nucleares da Ecoteologia segundo Ernst Conradie (Afonso Murad).pdfAfonso Murad (FAJE)
Visão do Ecoteólogo sul Africano Ernst Conradie acerca das tarefas centrais da ecoteologia.
Material apresentado no GT de Ecoteologia da ANPTECRE. Visa suscitar discussão. A posição de Afonso Murad foi publicada nos Anais da Anptecre de 2023.
Ser cristao na contemporaneidade. Sete dicas para vivenciarAfonso Murad (FAJE)
Apresentação destinada a favorecer a vivência cristã a partir do cotidiano, com uma espiritualidade encarnada. Sete dicas levando em conta a existência pessoal, familiar, profissional e cidadã.
Fratelli tutti e o sinodo para a Amazonia a luz da ecoteologiaAfonso Murad (FAJE)
1. O documento analisa as relações entre a encíclica Fratelli Tutti e o Sínodo para a Amazônia, com foco na ecologia integral.
2. O Sínodo defende uma Igreja samaritana que acolhe a dor dos povos e bioma da Amazônia, enquanto a Fratelli Tutti promove a fraternidade universal diante do sofrimento humano.
3. Ambos apelam para a esperança e a reconstrução através da compaixão, do diálogo e da memória que não esquece as
O documento discute a devoção à "escravidão amorosa" a Maria pregada por São Luís Maria Grignion de Montfort. Aponta que Montfort não criou essa devoção, mas herdou de uma tradição espiritual medieval. Também analisa como Montfort usa os termos "servo", "escravo" e "filho" de forma quase sinônima para expressar a relação amorosa com Jesus e Maria, mais do que uma relação de submissão. Conclui que a consagração pregada por Montfort enfatiza um amor filial,
O documento discute a alimentação sob três perspectivas: antropológica, ambiental e espiritual. Do ponto de vista antropológico, explora os significados culturais e sociais dos processos alimentares. Sob a ótica ambiental, destaca os impactos negativos do atual sistema alimentar e defende práticas sustentáveis. Espiritualmente, propõe resgatar tradições que conectem o alimento à gratidão e à comunhão com a natureza.
La gestión del cambio requiere 8 pasos clave: 1) establecer un sentido de urgencia, 2) crear un equipo fuerte, 3) desarrollar una visión y estrategias, 4) comunicar efectivamente la visión, 5) empoderar a las personas, 6) presentar los primeros logros, 7) consolidar los avances, y 8) crear una nueva cultura institucional y preparar futuros líderes. La transparencia en la gestión de recursos es importante para mejorar la relación costo-beneficio, detectar desviaciones y destinar fondos
Reflexão destinada a educadores(as) e ao público em geral. Aborda a figura bíblica de Maria de Nazaré como inspiradora para a vida cristã, como educadora de Jesus e discípula
O documento discute a diferença entre produtividade e fecundidade, argumentando que a sociedade atual valoriza excessivamente a produtividade em detrimento da fecundidade. A fecundidade verdadeira é aquela que inspira e transforma as pessoas para o bem comum através da cooperação e do cuidado mútuo. A vida religiosa também precisa redescobrir os valores da fecundidade em vez de se concentrar apenas na produtividade e resultados visíveis.
Ecoespiritualidade e praticas de cuidado da casa comum (palmas)Afonso Murad (FAJE)
Reflexão para líderes de comunidade e ativistas ambientais da Arquidiocese de Palmas (To) sobre a espiritualidade ecológica, as práticas comunitárias já existentes e novas possibilidades. Material de formação para Guardiões Ecológicos
Reflexão sobre viver a santidade no mundo e o cultivo da espiritualidade. Distinção entre "mundo" e "mundano". Destinada a consagrados(as) e leigos(as).
Reflexão dirigida a Educadores e gestores de Escolas com perspectiva cristã. Apresenta a espiritualidade ecológica utilizando a imagem da colcha de retalhos. E delineia alguns apelos do Pacto global pela educação.
Apelos para a vida religiosa na laudato si e na fratelli tuttiAfonso Murad (FAJE)
Este documento resume os principais apelos de Papa Francisco para a vida religiosa na encíclica Laudato Si e na exortação apostólica Fratelli Tutti. Na Laudato Si, o Papa defende uma espiritualidade ecológica integral e gestos concretos de cuidado com o ambiente. Na Fratelli Tutti, ele promove a fraternidade e a compaixão com os mais vulneráveis, inspirando-se na parábola do Bom Samaritano.
Reflexão sobre as aprendizagens na Gestão eclesial no tempo da Pandemia do Coronavírus. Aspectos existenciais, espirituais, teológicos e pastorais. Tema de conferência no CONAGE e no CONASPAR
Lucid Dreaming: Understanding the Risks and Benefits
The ability to control one's dreams or for the dreamer to be aware that he or she is dreaming. This process, called lucid dreaming, has some potential risks as well as many fascinating benefits. However, many people are hesitant to try it initially for fear of the potential dangers. This article aims to clarify these concerns by exploring both the risks and benefits of lucid dreaming.
The Benefits of Lucid Dreaming
Lucid dreaming allows a person to take control of their dream world, helping them overcome their fears and eliminate nightmares. This technique is particularly useful for mental health. By taking control of their dreams, individuals can face challenging scenarios in a controlled environment, which can help reduce anxiety and increase self-confidence.
Addressing Common Concerns
Physical Harm in Dreams Lucid dreaming is fundamentally safe. In a lucid dream, everything is a creation of your mind. Therefore, nothing in the dream can physically harm you. Despite the vividness and realness of the dream experience, it remains entirely within your mental landscape, posing no physical danger.
Mental Health Risks Concerns about developing PTSD or other mental illnesses from lucid dreaming are unfounded. As soon as you wake up, it's clear that the events experienced in the dream were not real. On the contrary, lucid dreaming is often seen as a therapeutic tool for conditions like PTSD, as it allows individuals to reframe and manage their thoughts.
Potential Risks of Lucid Dreaming
While generally safe, lucid dreaming does come with a few risks as well:
Mixing Dream Memories with Reality Long-term lucid dreamers might occasionally confuse dream memories with real ones, creating false memories. This issue is rare and preventable by maintaining a dream journal and avoiding lucid dreaming about real-life people or places too frequently.
Escapism Using lucid dreaming to escape reality can be problematic if it interferes with your daily life. While it is sometimes beneficial to escape and relieve the stress of reality, relying on lucid dreaming for happiness can hinder personal growth and productivity.
Feeling Tired After Lucid Dreaming Some people report feeling tired after lucid dreaming. This tiredness is not due to the dreams themselves but often results from not getting enough sleep or using techniques that disrupt sleep patterns. Taking breaks and ensuring adequate sleep can prevent this.
Mental Exhaustion Lucid dreaming can be mentally taxing if practiced excessively without breaks. It’s important to balance lucid dreaming with regular sleep to avoid mental fatigue.
Lucid dreaming is safe and beneficial if done with caution. It has many benefits, such as overcoming fear and improving mental health, and minimal risks. There are many resources and tutorials available for those interested in trying it.
The Power of Actions Slideshow by: Kal-elKal-el Shows
This message, “The Power of Actions”, emphasizes just how powerful moving actions are and gives us strong actions of advice as to how we use to do with actions.
ACTIONS is EVERYTHING! They bless or they curse, lift up or known down,
embrace it or unbrace it!
The Revelation Chapter 7 Working Copy.docxFred Gosnell
John witnesses the sealing of God's 144,000 witnesses, and he hears the crying out or shouting of an unnumbered multitude of those who have been saved during the great tribulation.
This is an intermission scene before opening the seventh seal. We have seen six seals opened revealing of the events that would shortly occur. The first 4 reveal what was to occur in the great tribulation during the destruction of Jerusalem by the Romans in AD70.
The fifth seal reveals the question from those slain as to when the Lord would avenge their death. The sixth seal reveals the answer to them from the One on the throne and of the Lamb which would be the punishment of their persecutors and accomplices. John sees four messengers/angels holding back the four winds of the earth & keeping them from blowing on the earth, the sea or any tree. In this figurative language, these are not heavenly messengers/angels. These represent those who are trying to restrain the word of God everywhere. Their efforts are restrained by the messenger in verse 2, preventing them from holding back the 4 winds, the spread of the gospel of Christ by His messengers/angels. These 4 winds stand on the four corners of the earth, Rome’s worldwide influence to stop its spread. But the gospel will be preached in all the earth. See the study for the Bible passages that support this. John hears the commands given relating to the sealing of the servants of God and the figurative number representing them. John sees a great multitude standing before the throne of all nations and kindreds and people and tongues who are clothed with white robes. All the messengers/angels stood around the throne and the elders and the four beasts fell before the throne and worshipped God. One of the elders asks John what those were that were wearing white robes. John said he knew and the elder identifies them. The chapter ends with his explanation.
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The Book of Revelation, filled with symbolic and apocalyptic imagery, presents one of its most striking visions in Revelation 9:3-12—the locust army. Understanding the significance of this locust army provides insight into the broader themes of divine judgment, protection, and the ultimate triumph of God’s will as depicted in Revelation.
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Tales of This and Another Life - Chapters.pdfMashaL38
This book is one of the best of the translated ones, for it has a warning character for all those who find themselves in the experience of material life. Irmão X provides a shrewd way of describing the subtleties and weaknesses that can jeopardize our intentions, making us more attentive and vigilant by providing us with his wise pages, reminding us between the lines of the Master's words: "Pray and watch."
Lição 12: João 15 a 17 – O Espírito Santo e a Oração Sacerdotal | 2° Trimestr...OmarBarrezueta1
Esta lição é uma oportunidade para discutirmos um assunto multo mal interpretado no contexto cristão, que é o fato de algumas pessoas pensarem que o conhecer Jesus é ter a nossa vida mudada em todas as áreas, como se Deus tivesse o dever de transportar-nos deste mundo para um outro mundo onde muitas coisas maravilhosas que desejamos seriam reais. No entanto, a nossa fé não nos tira do mundo após nos convertermos; ao invés disso, permanecemos vivendo sob as mesmas circunstâncias. O propósito de Deus não é nos tirar do mundo, mas nos livrar das ações do maligno (Jo 17.15), Sendo assim, a vida eterna não significa estar fora da realidade deste mundo, mas conhecer o único Deus verdadeiro (Jo 17.3).
God calls us to a journey of worshiping Him. In this journey you will encounter different obstacles and derailments that will want to sway you from worshiping God. You got to be intentional in breaking the barriers staged on your way of worship in order to offer God acceptable worship.
2nd issue of Volume 15. A magazine in urdu language mainly based on spiritual treatment and learning. Many topics on ISLAM, SUFISM, SOCIAL PROBLEMS, SELF HELP, PSYCHOLOGY, HEALTH, SPIRITUAL TREATMENT, Ruqya etc.A very useful magazine for everyone.
Lesson 12 - The Blessed Hope: The Mark of the Christian.pptxCelso Napoleon
Lesson 12 - The Blessed Hope: The Mark of the Christian
SBS – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
Renewed in Grace
taittreya upanishad - tradition of yoga and Upanishads, this concept of panch...Karuna Yoga Vidya Peetham
In his search towards reality or the unchanging fundamental unit of this universe, a scientist started with the external gross world of solid matter which is simple and easy to see, divide, and do experiments with.
This search led him through steps of understanding of this entire world of matter starting from elements, molecules, atoms, protons, neutrons and electrons;
He further understood that it is all packets of energy.
The atoms conglomerate together to form various chemicals; our body is therefore a permutation and combination of various chemicals. (Packets of energy in various configurations) When they join together they form molecules, cells, tissues organs, etc.
These follow certain well defined laws of nature and are controlled by nervous (electrical) and chemical (hormones) mechanisms to bring about movement and action in each and every cell.
Thus annamaya kosha is the physical frame which the grossest of the five Koshas.
"Lift off" by Pastor Mark Behr at North Athens Baptist ChurchJurgenFinch
23 June 2024
Morning Service at North Athens Baptist Church Athens, Michigan
“Lift Off” by Pastor Mark Behr
Scriptures: Luke 24:50-53; Acts 1:6-11.
We are a small country Church in Athens Michigan who loves to reach out to others with the love of God. We worship an Awesome God who loves the whole world and wants everyone to see and understand what He has done for us. (1 Corinthians 15:1-4) We hope you are encouraging by our Sunday Morning sermon videos. If you are ever in the area, please feel free to attend our Sunday Morning Services at North Athens Baptist Church 2020 M Drive South, Athens, Michigan. If you have any question and would like to talk to Pastor Mark, or have prayer request please call the church at (269) 729-553
Sunday School: 9:30 a.m.
Morning Service: 10:45 a.m.
Full Morning Service on Facebook Live at: https://www.facebook.com/groups/nabc2020athensmichigan
Sermon Only Live on YouTube at: https://www.youtube.com/@NABC2020AthensMI
Sermon Only Audio of Morning Sermon at: https://soundcloud.com/user-591083416
Unleash your spiritual growth journey as a truth-seeker!
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Tracking "The Blessing" - Christianity · Spiritual Growth · Success
Do you ever feel like your Bible highlighting isn't quite enough to ignite lasting spiritual growth? Have you struggled to retain key takeaways from your Bible study sessions?
Discover how living in 4D can transform your highlighting into a strategic tool for spiritual development.
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In this video, you'll gain insights on:
How highlighting key verses and themes can enhance memory and retention of Scripture (we see a few key ones, here!)
Studies have shown that highlighting can significantly improve information recall. Highlighting key points visually reinforces them in your mind, leading to better long-term memory.
How to personalize your Bible study through strategic highlighting. Don't just highlight everything!
This video will teach you how to strategically highlight based on what resonates with you, focusing on central themes, recurring ideas, or connections between different passages.
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How connecting highlighted passages can reveal deeper biblical truths. By highlighting these connections, you can see the bigger picture and uncover the underlying messages within Scripture.
By the end of this video, you'll be equipped to unlock the hidden potential within your highlighted Bible and embark on a transformative spiritual growth journey! Don't forget to like and subscribe for more inspiring content on deepening your faith.
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Astronism, Cosmism and Cosmodeism: the space religions espousing the doctrine...Cometan
This lecture created by Brandon Taylorian (aka Cometan) specially for the CESNUR Conference held Bordeaux in June 2024 provides a brief introduction to the legacy of religious and philosophical thought that Astronism emerges from, namely the discourse on transcension started assuredly by the Cosmists in Russia in the mid-to-late nineteenth century and then carried on and developed by Mordecai Nessyahu in Cosmodeism in the twentieth century. Cometan also then provides some detail on his story in founding Astronism in the early twenty-first century from 2013 along with details on the central Astronist doctrine of transcension. Finally, the lecture concludes with some contributions made by space religions and space philosophy and their influences on various cultural facets in art, literature and film.
Astronism, Cosmism and Cosmodeism: the space religions espousing the doctrine...
Immaculate and assumption
1. THE IMMACULATE CONCEPTION AND THE ASSUMPTION OF OUR LADY
Afonso Murad
The last two Marial dogmas, the Immaculate Conception and the Assumption of Our Lady
present certain difficulties.
Their legitimacy is questioned as they lack any direct biblical basis, they do not answer
central questions of Christian faith, as it is the case with most of the dogmas and they were
not decided at an ecumenical council.
Many people question their convenience: what is their use if Christianity managed so well
without them for eighteen centuries? Why overload the Church with more dogmas and so
render the ecumenical dialogue more difficult? Besides that, the dogmas of the Immaculate
Conception and the Assumption were formulated in the context of a triumphalist Marian
mentality.
To justify them they used the argument of convenience whose logic is questionable
nowadays. Basically it functions like this: God could do something special with Mary, it was
convenient to do it. Consequently He did it.
In fact, the circumstances surrounding the definition of these dogmas were not the ideal
ones: lack of biblical culture and use, absence of dialogue with the modern world, Church
power centralised in Rome and dogmatism.
But in spite of all that these dogmas confirmed what was already accepted by a good part
of the catholic population and had been expressed along the centuries mainly through
popular devotions. Today it is impossible to reverse the decisions made. In actual fact
Christianity could very well manage for eighteen centuries without them. They are not
essential to our faith. Today we are called to reinterpret these two dogmas from the
perspectives of our Christian experience and of our contemporary world.
I. The dogma of the Immaculate Conception
This dogma seems quite easy to be accepted because we feel that Mary is a person
thoroughly enlightened by God, the human temple where sin does not enter and grace
makes its dwelling.
Before the Immaculate Conception of Mary was declared a dogma, people already
rendered homage to “Our Lady of Conception”. In Latin America we find baroque statues of
Our Lady of Conception, most of them brought from Spain and Portugal during the
colonization period.
It is interesting to remark that in various places of Brazil, those statues are simply called
“images of the saint”. It proves that ordinary people without having studied theology, have
the intuition that Mary is all holy, belonging entirely to God.
Nevertheless, this dogma presents some misunderstandings and difficulties. Many
believers think that Mary was born and lived in a state of holiness and did not have doubts,
crises and difficulties found by every human being. She was complete from her birth and
did not need to grow as person. Confronted with that belief certain Catholics raise some
questions:
- If she was born sinless, does her life have any merit?
- Was it not easier for her to serve God than for us, sinners, confronted with evil
forces?
- Why was she invested with that privilege?
- Would it not have been better for her being a normal human being and
consequently an inspiring model, closer to the people as an unattainable model
is utterly inefficient?
For the traditional Christian Churches issued from the Reformation this dogma runs
counter the basis Christian tenet that “we are all sinners and need the saving Grace of God
1
2. through Jesus Christ”. Besides that it is a dogma defined by a Pope alone and not by an
Ecumenical Council. Which authority did the Pope have to compel the Christians to believe
in something inexistent in the Bible?
Some evangelicals, basing themselves on Rom 3, 23 “all sinned”, declare that this dogma is
contrary to the Bible.
Conscious that the question is not an easy one, we wonder what is the positive message of
the dogma of the Immaculate Conception of Mary?
1. A long history
a) Biblical horizon
There is not a single biblical text stating clearly the Immaculate Conception of Mary.
In Lk 1,28, the greeting of the Angel, it is only asserted that Mary is especially graced by
God (Keharitomene, in Greek), full of grace.
In Genesis 3,15 it is promised that the woman’s heritage will crash the snake’s head. As we
have already seen this is not a Marial text but the expression of a hope addressed to all
mankind.
We can find in the bible a “horizon of comprehension”: some texts that could help
us find a place for the dogma, for example:
*“He chose us in Him before the creation of the world, to be holy and immaculate” (Eph.
1,4).
* “Before you were born I knew you and I consecrated you” (Jer 1,5).
* “The Lord called me from my mother’s womb” (Is 49,1: The Canticle of the Servant).
* The triumph of Grace in Jesus Christ in comparison to Adam (Rom 5).
Finally which were the stages to reach a dogmatic definition? Let us make an historical
synthesis.
b) Steps followed up to the dogmatic definition
*The Patristic: In the first centuries of Christian history the parallelism between Eve and
Mary developed, between the disobedient virgin that leads humankind to sin and the
obedient virgin which opens the way to goodness and virtue.
Marial devotion appears. The Fathers of the Church, like Ireneus and Origen, speak of the
perfect holiness of Mary pointing out at the same time that she was a pilgrim in faith.
But the real background to the development of the dogma is the discussion of Pelagius
with Saint Augustine, in the 6th century.
For Pelagius the human being can be saved by his own efforts; in this way Jesus is only an
ethical model and not a redeemer.
Augustine, based on Saint Paul and on his own life experience of fight against evil, says that
humankind is marked by Adam’s original sin and needs to be saved by Christ through His
Grace. Original sin would be transmitted from generation to generation through the sexual
union. Jesus did not have original sin because he was born from a virginal conception.
Augustine defends a total absence of actual sins in Mary but not of original sin.
*Middle Ages: Most of the writers agree that Mary would have been purified from original
sin in view of the future conception of Jesus but when?
The more Marial devotion grows the more grows the idea that Mary would have received
this especial grace either at the Annunciation, or immediately before the Annunciation, or
during her gestation as a human being or after her birth.
The question leads to many theological discussions polarized in two schools of thought:
maculists and immaculists, represented respectively by Dominicans and Franciscans.
2
3. According to the maculists (Dominicans), Mary would have been purified from the stain of
original sin during her gestation as human being.
For the immaculists, (Franciscans), this would have occurred at the moment of her
conception.
For us today this amounts to a useless discussion.
An important contribution was made by Saint Anselm of Canterbury (+ 1109). He says that
the redemptive action of Christ comprises all human beings, in all times and places. That is
followed by the talk of a pre-redemption of Mary, before Jesus’ birth.
In the meantime the devotion to the Immaculate Conception of Mary grows slowly around
the dioceses, promoted mainly by religious orders.
The Vatican will only tolerate the Office and the mass of the Immaculate Conception in the
15th century. From this time come two official documents in favour of the Immaculate
Conception: one from the confused Council of Basileia (1431-1449) and the Apostolic
Constitution of Sixtus IV in 1477.
*Modern Age: Luther
He questions in depth the medieval vision of the remission of sins based on merit and
religious rites and places the emphasis on justification, which only comes through faith in
Christ. He takes to the extreme the vision of Saint Paul and Saint Augustine saying that the
human being is definitely marked by the strength of evil, which makes human conscience
perverse. Only his surrender in God’s hands can bring about liberation. The just man lives
out of his faith not out of his good works!
The Council of Trent attacks head-on Luther’s thesis in 1547 and states that the human
being, due to the original sin, carries within himself an internal division called
concupiscence that renders him weak and inclines him to have evil attitudes and to
commit sins.
The Council does not mention the point of the Immaculate Conception of Mary in order to
avoid internal divisions.
The following centuries, marked by the Counter-reformation and the reaction to a newly
born modernity, will see great Marial euphoria in the Catholic Church. Mary’s privileges
are praised more and more.
*The dogmatic definition: In the 19th century devotion to Mary, as a Catholic mark of
identity, takes a new impetus. The miraculous medal shown during the apparition of our
Lady to Catherine Laboure in 1830, in France, has this legend: "Oh Mary, free from original
sin, pray for us".
In 1848 Pius IX appoints a theological commission to examine the doctrinal point of the
Immaculate Conception of Mary. The bishops are consulted and the majority accepts the
proposal of the dogmatic definition. The Pope, not fully content with the results of the
work in progress nominates another theological commission in 1852, which will define the
criteria for a dogmatic definition. On December 8th 1854 the dogma is proclaimed through
the Bulla Inefabilis Deus.
“... The doctrine stating that the Blessed Virgin Mary was preserved immune from all
stain of original sin from the first moment of her conception, by a unique grace and
privilege of the all powerful God, due to the merits of Christ Jesus, Saviour of
humankind, is revealed by God and should be firmly and constantly believed by all the
faithful...”.
3
4. 2. The meaning of “Immaculate Conception”
We all were created in Christ and were marked by the breath of life of the Creator and by
an original grace.
As Saint Paul says: “Before the creation of the world, God chose us in Christ, to be before
Him holy and immaculate (Eph 1,4).
Each new human being is born with a blessing of God. God creates us to be happy and to
contribute to the happiness of others.
Nobody is born as a formed person. Each one develops and builds up his or her personality
along his or her own existence. He or she learns to love and to be loved, receives the faith
from other people and assumes it as a personal belonging. Did you ever consider how
fascinating it is to be always, until the hour of our death “learners of the art of living”?
From this perspective we understand that we are limited by time and space, that we are
conditioned by the culture reigning where we are born and where we die, that during this
long process of learning errors are important. Many of our limits are reassumed in the
future as chances of excelling and growing.
In the mother’s womb the child is receiving from the mother, in different doses, love and
disaffection, welcome and rejection, affection and violence. We are all in solidarity in good
and evil. Nobody starts his or her life from nothing. Through faith we recognize we are
part of a great loving project from God, that we are marked by His grace and by the
positive flow of love, kindness and welcome of so many human beings that existed before
us. But the world also has violence, lies and evil that infects every person that is born. At
the start of our life we are under the influence of positive and negative forces, of life and
destruction and we interact with them.
There is something in our personal, community and planetary history that damages the
Lord’s beautiful projects. This does not come from God and it is difficult to trace back its
origin. We call it “mystery of evil and iniquity”. It is spread among humans and influences
each one of us as we are not only limited human beings called to evolve with the universe
but very often we break this process and refuse to grow.
Every human being has inside himself many wishes, tendencies and impulses. They are
good if integrated in a life’s project. For example, each one needs to believe in his own
abilities, and to exercise his freedom in order to be accepted and respected by the others.
This is the basic form of power.
The weak and powerless person gives only a small contribution to the interpersonal
relationships. On the other hand, power is dangerous. An authoritarian father can cause
many wounds in his children. A powerful and corrupt politician damages the nation and
increases social exclusion.
Another example: each human being looks for pleasure in relating to others, in eating and
having fun. One of the most intense forms of pleasure is sexual pleasure. The sexual
relationship between man and woman is beautiful and wanted by God but the unbalanced
sex, without affection and respect, brings about individualism and violence.
Still another example: We like to dress properly and possess the things we need to make
our life easier but when the wish is disorderly and turns into consumerism, it creates
persons attached and dependent on things, that eventually will ruin their life.
We have difficulties to integrate our wishes and impulses and to put them at the service of
a life’s project. The impulses towards power, possessions, pleasure and many others
appeal to the lowest instincts of the person and can separate him or her from God.
Theology called this internal division “concupiscence”. It has individual, collective and
cultural dimensions. We know that our freedom is compromised by sin and needs to be
liberated.
4
5. Saint Paul remembers that internal conflict experienced by people saying that “very often
our heart wishes to do good but we end up doing the evil that we did not want.” (Rom 7,
14-24).
We are fragmented human beings but “we believe in the victory of Jesus’ grace which frees
us from all prisons”. (Rom 5;8 e 8,1-4). God’s original grace, which creates and saves us is
more important and stronger than original sin and helps us to overcome our sins and
weaknesses.
“Original sin” is not a sin in the strict sense but in the analogical one. That is to say, it is not
an act committed freely against God and His Kingdom, related to the fundamental
orientation and the person’s attitudes. On using this expression we recognize that an
absence of mediation of grace exists in each of us and in our relationships. The original sin
is not part of the essence of the human being but of our present human condition, which
suffers the influence of the mystery of evil and iniquity. To be a limited person in the
process of learning is part of the essence of any human creature. To be allowed to be
directed by evil and to refuse to grow in goodness constitutes a paradox in his present
condition.
The dogma of the Immaculate Conception asserts that the secret of Mary, the perfect
disciple of Jesus, who answered God’s call in such a radical way, has its roots in grace. She
receives from God an especial gift. She is born more integrated than we are, with a greater
capacity to be free and to welcome the divine proposal. The fact of her being immaculate
does not exempt her of growing in faith as that is part and parcel of her human condition
who needs to learn how to evolve. She is not born perfect. She is a learner in the day-to-
day living. There are moments in which she does not understand the full meaning of facts
and words. (Lk 2,49-50). And during her life Jesus surprises her quite often (Mk 3,31-35).
But, in a way different from ours Mary always follows a positive path, without false
deviations and without getting bogged down. She accomplishes her vocation through the
human way of faith, in the midst of crises and difficulties. She also has to change direction
during her life and she experiences processes of change and conversion, “not from evil to
good but from good to better”.
Mary is pre-redeemed by the Word of God. She receives God’s saving Grace with a higher
intensity than us enabling her to integrate her tendencies and her impulses.
She reaches in this way an admirable wholeness. She exercises better her mission as
perfect disciple, educator and mother of the Messiah. With a greater interior freedom she
develops deeply her human and spiritual qualities, becoming a holy creature, not
fragmented, in command of her person, opened to God. Therefore, the fact of being
immaculate does not render her less human; on the contrary she fulfils the utopia of the
“new mankind”, of the human being spiritually developed. But the image of Mary
Immaculate should be completed with the one of Mary, pilgrim in faith.
For those Christians who experience fragmentation in their lives, the strength of evil
dominating them, the relapse into sin, an inconstant faith ... it may happen that Mary
immaculate is not a close model of life. In this case, they can evoke the example of other
saints who, treading dangerous paths, made huge efforts towards conversion and
experienced a radical change of life. For them, Mary immaculate is not the point of
departure but of arrival as God who creates out of nothing also recreates out of chaos and
darkness.
Mary immaculate overturns our idea of “privilege”. A person especially gifted, of stunning
beauty, envious intelligence, a great degree of science, power and fame ... tends to be
distant from others, to underestimate them and to look inwards in a proud way. The
privileged person becomes a narcissist and says: “Oh mirror, is there anybody better than
me?”
Mary, on the contrary, teaches us that all we receive is a gift whose destiny is to widen the
network of goodness, to extend God’s Kingdom on earth. The unique privilege of the
5
6. Immaculate Conception is an especial gift, to which Mary corresponded with the greatest
intensity, placing it at the service of Jesus and of mankind. All we are, have and conquer in
a especial way aims to build up the “network of life”, in which all human beings are
intimately related and interdependent.
3. Mary Immaculate in metaphors
Once upon a time, on December 8th, a missionary working in a tropical country went to
celebrate Mass in a rural community. He wondered: “How can I talk to these people of such
a complicated mystery?” On the way to church he perceived numerous guava trees and
started his homily as follows:
“Dear brothers and sisters, who has got a guava tree at home?” Nearly all of them raised
their hand. He carried on: “you know the guavas are tasteful, have a pleasant smell and
beautiful in shape, but they have many worms that spoil them. It would be nice if our
guavas were wormless.
In God’s project each one of us was supposed to be a wormless guava tree, giving fruits of
justice, love and kindness. But we all know it is not like that. We feel that sin is spoiling us
like the worm does with the guava tree.
Today’s feast gives us hope as it shows that God created a human creature in the way he
had planned for every creature: a creature not contaminated by egoism, pride, power and
comfort; a tree full of bountiful fruits. It is clear Mary received an especial blessing of God
but she knew how to develop it and bring it to maturity. A wormless but fruitless guava
tree is useless. Mary received God’s love and Grace and turned them into good fruits.
We are not immaculate as Mary, we have sins that upset our life but each one of us
receives the grace and blessing of God to become a beautiful tree, with leaves, flowers and
fruits. Some trees have branches with mistletoe and fruit with worms but God, who is
merciful, welcomes and loves us in this way. We can look at Mary and ask from her, full of
grace, help for our journey here on earth. Now we are going to sing:
“Immaculate, mother of God, a gentle heart that welcomes Jesus
Immaculate, born and lived in the midst of people,
mother of the afflicted who bear their cross.
A heart devoted to life, a heart devoted to God,
A heart devoted to humanity, God’s Kingdom renewing the earth.
Years later, that missionary was invited to talk to a group of secondary education
students in a Catholic school in town. The guava tree image could not be used as the
guavas they knew were treated with agro-toxics and were wormless, beautiful and
tasteless. Passing through the computers laboratory he had an inspiration and he
explained the dogma to those students as follows:
“People, you work with computers and know what a virus is. Nobody knows its origins but
it upsets a lot, it can spoil the programs and the written texts. Each one of us is like a
powerful and quick computer, created by God to produce good and creative works as well
as to be amused with videogames, Internet e-chats. But unfortunately, we are born with
evil and negative tendencies and if we do not care they invade us as a computer virus.
God created Mary, mother of Jesus, as a computer without virus. She was all ready to do
good. It is clear that an empty computer is useless. It needs programs to work and create
entertainment.
That was the case of Mary. God pressed the “start” key in her life and she was created full
of light and life, spared of any evil virus. And she developed to the utmost all she had
received from God. What a fascinating figure she is! She became the virtual image of all
human beings, whole, mature, happy, able to love and to be loved.
6
7. These two examples, one happening in a rural area and one in a city help us
understand that the dogma of the Immaculate Conception has a message about Mary and
about each one of us. This dogma confirms that Mary is an especial creature that nourishes
our hope in the victory of God’s grace over evil and sin.
Prayer
Thank you, Lord, for having given us Mary Immaculate.
Looking at her we feel the joy of seeing one of us,
human and limited as we are, but overflowing with grace.
Look over the humankind stained by violence, consumerism,
poverty and a meaningless life.
Give us the grace to integrate our wishes, impulses, tendencies and affections.
Grant us a true freedom.
Welcome us, saints and sinners, and make us humble servants of the Gospel like Mary.
Amen.
II. The dogma of the Assumption of Mary
This dogma, celebrated on August 15th, has different names like Our Lady of the Good
Trip, Our Lady of Glory or Our Lady of the Abbey.
For many Catholics this dogma does not bring problems or solutions but nourishes and
increases their devotion to “Mary of Heaven”.
Let us see how it came to be declared dogma and its present day meaning.
1. Historical background
Saint John shows, that at the foot of the cross Mary was adopted by the community as
mother (Jn 19,27).
Saint Luke says she was part of the group waiting for the coming of the Holy Spirit in
Pentecost (Acts, 1:13-14 and 2:1).
Mary was at the service of the Christian community as mother but the bible says nothing
about Mary’s last days on earth, how and when she died and at which age.
In the first centuries Christians were very careful to keep the mortal remains of saints,
especially those of apostles and martyrs but we know nothing about Mary’s body. In the 4th
century AD. we already have news of the devotional feast of the “Dormition of Mary” and of
the empty tomb in a small chapel in Jerusalem.
The Church holy fathers and mothers speak of the "glorification or the exaltation of Mary".
According to Ephrem (4th and 5th century AD), the virginal body of Mary was not subject to
corruption after death.
For Epiphanius (6th century AD), Mary should have in her flesh the Kingdom of Heaven. He
recognizes that the bible does not deal with this matter but Mary’s death could have been
through martyrdom (associated to the sword’s image in Lk 2), through natural death or
that “she may have remained alive as for God nothing is impossible. But nobody knows
about Mary’s last days on earth”.
In the 6th century AD the liturgical feast of the transition or dormition of Mary started to
spread in the eastern countries, fixed on August 15th by Emperor Mauritius. It reached
Rome in the 7th century AD under the Pope Sergius I.
In the Coptic Church, the celebration of the death and resurrection of Mary happens on
January 16th and August 9th.
7
8. Little by little, the title of the dormition (koímêsis) is replaced by the title of the
assumption (análêpsis) and in this way, in the 7th century AD, in the context of growing
Marial devotion, the feast of the Assumption of Mary starts in France and England.
In that devotional context are written the “apocrypha” about the "Transit of Mary to
heaven". It is difficult to be precise about the date of these writings (probably between the
6th and the 8th century AD). Among them "the Transit of Mary” is relevant, written by the
Pseudo Melitão of Sardis.
According to this work, two years after the death and resurrection of Jesus, Mary starts
crying in her parents house, situated in the Mountain of Olives. An angel presents her with
an olive branch coming from heaven as a sign of her coming death. Mary fears that her
soul, coming out of the body may meet the prince of darkness. Then the olive branch turns
into a shining light. After that, each of the apostles, who were in different corners of the
earth preaching the gospel, is taken in a cloud and left at the door of Mary’s house, and
there, all gathered around Mary spend three days in prayer.
Then Jesus arrives with a multitude of saints singing hymns of praise. While Jesus talks
with Mary, she renders her life to God with a prayer of thanksgiving.
The apostles see that her soul irradiates “a brightness more intense than the one of snow,
silver and the rest of all the metals".
Jesus gives the soul of Mary to the angels Michael and Gabriel. Three virgins take Mary’s
soul to the funeral. On removing her clothes the body shines with light and beauty and a
pleasant smell spreads around.
A procession of 15 thousand people is organized up to the graveyard, in the Josaphat
valley, where the apostles bury Mary in a new tomb.
Jesus appears again, full of splendour and surrounded by angels. Saint Peter requests Him:
“Please, resurrect Mary’s body and take it with You to heaven, in the same way as You
defeated death and now You reign in glory".
Jesus orders Gabriel to bring Mary’s soul. Michael turns the door closing the tomb and
Jesus says, "Come out, my friend! Your body was not corrupted in your lifetime through
any sexual relation and now it will not corrupt in the graveyard ". And He raises Mary from
the tomb, kisses her and withdraws, handing over Mary’s soul to the angels who take her
to paradise.
For many centuries Christendom celebrated through popular devotion that Mary was close
to Christ, fully glorified, but there was not consensus on what happened to her at the end
of her life on earth.
After the definition of the dogma of the Immaculate Conception in 1854 there was a strong
movement in favour of declaring the Assumption of Mary a dogma as well. This event
happened in 1950, under Pope Pius XII, thorough the Bulla "Munificentissimus Deus".
The Bull neither affirms nor denies the death of Mary and, though related to biblical
arguments, it is based on the argument of convenience. The greatest theological reason is
that Mary, mother of God, is closely united to his Son, and participates in His destiny. It is a
physical and moral union that makes her a close sharer in Christ’s redemptive work (co-
redemptrix).
As Christ’s resurrection was the epilogue of the salvation carried out by Him, in the same
way it was convenient that Mary’s participation through the glorification of her virginal
body.
Here is the essence of the dogmatic definition:
“We define to be a revealed dogma that the Immaculate Mother of God, the Virgin Mary,
once finished her life on earth, was assumed in body and soul to the heavenly glory”.
8
9. 2.Understanding the problem in the light of the eschatology
We believe that the life God gave us to take care of does not end with death. The
resurrected Jesus guarantees that God will offer us something better, a glorified life in
communion with the Trinity and with our brothers and sisters.
God gives all humans the possibility to resurrect, to enter eternal life. How that life is going
to be transfigured remains a mystery. We believe that such a life will be good, much better
than the present one free from the limits of finitude and mortality. The theological subject
called Eschatology (from the Greek: escaton: the last one) tries to give possible answers.
Christians along the centuries worked out the last things happening after death, called
“Novissimus”. To the bible information were added different elements like Plato’s idea of
the soul immortality and Aristoteles´s hilemorphic theory, interpreted by Saint Thomas of
Aquinas and the Medieval Scholastics. It is all about a vision of the human being and his
destiny that has influenced our way of thinking up to date. Let us try to make a summary
by subjects.
*The human being is made of body and soul (matter and spirit). The soul is the principle of
determination that qualifies the body and is immortal.
*At the end of life the body dies and breaks away temporarily from the soul. The soul,
dwelling of the person’s identity, goes to meet God in a private judgement. There it
appears all that it did during its life on earth, the good and the bad things. If the person is
in peace with God, if he died in state of grace, then the soul will enjoy eternal happiness in
heaven. If he needs a period of purification he will pass through purgatory. If he died in
state of mortal sin he will undergo the fire of hell.
*In the heavenly glory dwell the Holy Trinity, the angels, who are bodiless, and all the holy
souls, who intercede for us. Only the resurrected Jesus is in heaven in body and soul.
*At the end of time Jesus will return for the second time, in glory and power. That will be
the Parousia. The resurrection of the dead will also happen: the soul will join the body
again but each one will receive a transformed body, according to the verdict passed at the
private judgement. The just who are in heaven will get their body again but totally
transparent, light, enlightened. The sinners, who are in hell, will also get their body but
completely refractory, heavy and dark, appropriate to their state.
*Then the Last Judgement will occur in which God will pronounce his final verdict over the
history and the peoples on earth.
This way of thinking is called “dual” and “space-time”. It considers the human being in two
dimensions, body and soul, earthly life and eternal life. It imagines eternity with the same
categories of space and time that we use here on earth. Heaven is a place and purgatory
happens in a chronological time. The apocryphal work entitled “Book of Transit” is based
in this vision. At the hour of death the angels take the soul of Mary and sometime
afterwards Jesus resurrects her body.
In this context was proclaimed the dogma of the Assumption of Our Lady. It states that
Mary, different from us, did not need to wait until the end of time to receive a glorified
body. After her earthly life she is close to God with a transformed body, full of grace and
light. God gave her in advance the eternal present reserved for good people at the end of
time.
Nowadays there are other ways in which the resurrection of death can be understood. The
main one is the unitary and pluralist eschatology. Here is the essence:
*The human being is a multidimensional, pluralist unity made up of different elements:
matter and energy, individual and community, impulse and conscience, body and spirit.
9
10. *When a person passes away their deadly and decayed body decomposes being
assimilated by micro-organisms. But, by God’s grace, the whole person is resurrected.
*At the moment of death the person passes to another stage of transfigured existence,
which overcomes our limited schemes of geographical space and chronological time. In
this merciful encounter with God the persons contemplate all their life and also a saving
judgement, an offered grace, which relates to the person’s growth during its earthly
existence.
*The resurrection of the death is simultaneous to the private judgement, as at the moment
of death the person is raised to life by God. It is not necessary to wait for a later time, at the
end of history, for the body to be reunited again with the soul.
*In the same way, the universal judgement and the Parousia begin to take place for those
who passed from this life to the eternal life but there will be a final accomplishment for all
mankind when God will be “all in every person” “.
From this perspective, the dogma of the Assumption of Mary simply announces that Mary
has an especial place in the communion of saints, showing God’s affirmation of her option
of life.
It is also understood that the Lord blessed Mary’s human body in an especial way: She, the
first disciple, becomes “the first resurrected” (not in chronological order) after Jesus.
We cannot think of the Assumption of Mary in a literal way: she did not ascend to heaven
with the body she had on earth, with bones, skin, meat and blood.
The body of the resurrected Jesus and the body of the assumed Mary are not like Lazarus’s
body (Jo 11,43-44) not like the body of the son of the widow of Naim (Lk 7, 13-15).
Those people, sooner of later died again and their bodies got corrupted. Mary’s body, on
the contrary, was transformed and assumed by God even if we do not know the details.
Independently of the eschatological vision adopted, what really matters is to believe that
Mary is already glorified as a whole person, close to God.
She is already experiencing what is promised for each one of us: to share in the banquet of
life, taking with her the gift of love and its fruits, carefully grown during her existence on
earth.
The assumption of Mary should be understood in relation to Jesus’ resurrection. Saint Paul
says He is the first one who was raised from death to life (Cor 1,18, Rom 15,20-22) and
that we will follow Him.
The gospel narratives about the resurrection show that the resurrected Jesus is the same
person of Jesus, as the disciples were able to eat with Him and touch Him (Jn 20,27). But
his resurrected body is completely different from ours. People can only recognize Jesus if
they believe in Him. (Jn 20,14-16).
Even the disciples do not identify Him at first sight (Lk 24,13-16). Jesus is not a ghost but
He enters the disciples’ house with the doors closed (Jn 20,19). How can he continue to be
the same and at the same time so different? Here lies one of the novelties of the
resurrection. It is a totally new way of life beyond all that we can imagine.
We believe that Mary, wholly glorified, is close to Jesus. God assumed and transformed all
her personal history, her actions and her body, and so she is in the glory of God and of the
saints. She is close to us, helping us as a loving mother and a faith companion.
10
11. 3. Lessons of the dogma for us
Lucia was the catechesis coordinator in the parish. For many years she animated the
catechists, prepared the meetings with them and organized formation courses on renewed
catechesis.
Work was going very well and Lucia decided to collaborate in the sector, which gathered
together ten parishes.
In the meantime a new priest arrived in the quarter and started to undo all that she had
done. He placed another lady coordinator in her place and, jealous of her, destroyed the
parish organization in a short time. He also modified the catechesis plan.
Lucia remained very sad, underwent a faith crisis and asked God what was the use of so
much effort, of so many lost days and nights.
Lady Marlene, an old catechist went to Lucia’s house, gave her a warm embrace and crying
consoled her with these words: “My daughter, I know that for you all seems to be lost now.
None of us would like this to happen. But I have faith that all good you did is marked like a
tattoo in the catechists and children’s lives and nothing will erase it not even our failure.
And I hold to believe this principle emanating from my faith: all the good that people do in
this world, even the smallest things, cannot be destroyed by anyone as it belongs to God.”
The dogma of the Assumption of Our Lady stimulates our faith mainly in moments of
crises. We know that God assumed and transformed all the goodness that Mary had and
did on earth even her body.
Looking at the resurrected and glorified Mary, who followed in the footsteps of Jesus her
Son, we feel encouraged to fight for goodness, truth and justice.
Even if the incomprehension and failure may seem to have the upper hand we firmly
believe in God’s strength, in the power of the risen Christ.
He inaugurates for us the “new heaven and the new earth”, where Mary stays with the
saints. Then Jesus will remain very close to us and will dry our eyes’ tears. There will be
neither death nor suffering. The Lord will make all things anew and will grant us freely the
source of the living water (Apoc 21, 1-7).
Jesus already gives us in this life a taste of all that is promised to us after death.
Did you ever experience that sensation of being so light, happy, in syntony with God and
the Brothers, feeling like flying towards heaven? We feel God taking our hand and lifting
us. This would be a tiny experience of the assumption. The Assumption of Our Lady was
the result of her pilgrimage in this world. Each time she took some steps to follow Jesus, to
search God’s will, the Lord took over and transformed her person until the moment of her
death.
Something similar happens with us: in our life of faith, each step we take is accompanied
by God’s gift. He welcomes us, takes us by the hand, assumes and transforms us.
Prayer
Thanks, Mary, because you are close to the resurrected Jesus,
looking over us, pilgrims on earth.
Thanks for showing us that love is definitive
That God assumes and transforms all that we are and the good we do
and that at the end, his love and his works will remain. Amen
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12. Summarizing the dogmas
Each dogma shows us that Mary is a human person like us but at the same time very
especial.
It shows something of her mystery that we cannot perceive with a superficial sight. Mary is
like a virgin land, blooming with exuberance, ready to be fecundated by God. On
welcoming the immense gift of God she becomes the mother of the incarnated Son of God.
When we look at Mary Immaculate, woman full of God, we discover that her life was like
throwing a kite up. God gave her the Holy Spirit’s wind that blew over her without
resistance.
And she always corresponded with freedom and generosity. She let the string loose
gradually, achieving light, daring and beautiful flights.
And the end of her pilgrimage on earth could only be a happy one.
Mary is the Nazareth woman, mother and educator of Jesus. She becomes Jesus’ perfect
disciple who listens, meditates and puts into practice God’s word.
She also acts as community mother. God assumes her person and her mission to such
extent that today she is glorified next to her Son and to the saints, through the Assumption.
She is fully devoted to God but remains very human: here is the secret about Mary’s
dogmas that helps us to be more authentic followers of Jesus, following her footsteps.
Articulating knowledge and life
1. Make a synthesis of the core of the dogmatic proclamation of the Immaculate Conception
of Mary.
2. How do you experience the victory of God’s grace in your life?
3. In which ways can the Immaculate Conception and the Assumption of Mary enlighten
our spiritual journey?
Basic bibliography
DE FIORES, S., “Maria em la teologia contemporânea”, Salamanca, Sigueme, 1991, p. 467-
493, 513-526.
DE FIORES, S. et SERRA, A., “Imaculada” em: Dicionário de Mariologia, p. 598-620.
MEO, S. et allis, “Assunção” em: Dicionário de Mariologia, Paulus, p. 170-192.
(Texto original em português, da primeira versão. Tradução não revista. O conteúdo foi
aperfeiçoado e ampliado na nova edição: Maria, toda de Deus e tão humana. Compêndio de
Mariologia. São Paulo: Paulinas e Santuário, 2012)
Afonso Murad, é doutor em Teologia Sistemática pela Pontifícia Universidade Gregoriana de Roma.
Professor de Teologia no ISTA (Instituto Santo Tomás de Aquino) e na Faculdade Jesuíta (FAJE), em
Belo Horizonte, Brasil. Membro da Equipe de Reflexão Teológica da CRB (Conferência dos
Religiosos do Brasil), articula seu pensamento a partir de várias ciências e saberes. Autor de vários
artigos e livros, entre os quais: A casa da Teologia (Paulinas); Introdução a Teologia, com JB.
Libanio (Loyola), Quem é esta mulher? Maria na Bíblia (Paulinas); Visões e Aparições. Deus continua
falando? (Vozes), O que Maria tem a dizer às mães de hoje? (Paulus), Gestão e Espiritualidade
(Paulinas). Criou o blog acerca de Maria: www.maenossa.blogspot.com e o vídeos didáticos na série
“O trem da mariologia”, disponibilizados no Youtube.
Email: murad4@hotmail.com
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