Homily #080611 ( 12min) Play – Fr Ignatius outlines the many obstacles to knowing God. These include the need to respond to God in a self-sacrificing way once we accept His existence and we are not always strong enough to do this and so we need God’s help, including miracles. Links: Pius XII, Humani Generis
Ave Maria! Mass readings
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Father Powell puts his finger on the fear of many Catholics to speak the truth in the face of Protestant objections: “That we would flinch from speaking the truth because some might misunderstand simply means that we fear a negative response from our ecumenical partners.” I find this very true, for example, when discussing the meaning of the term “coredemption.” Many of the Catholic objectors to the dogma say that “coredemption” is an inherently confusing term because of the various ways in which “co-” can be used as a prefix. In English it means generally, as Father Powell points out, “with” and “equal to,” which is not the case in Latin. The point is that, yes, the term needs to be explained, but so what? Why don’t we just explain it?

A very similar problem arises from the use of the term “Mother of God.” Many “Bible Christians” think that the Catholic teaching on this point makes Mary equal to God; however, the problem is not that the term is inherently ambiguous, but that the explanation has either not been heard or has not been accepted, even though the term has been adequately explained by Catholics since the Council of Ephesus in 431. I do not think the fundamental problem here is deeply theological. On the contrary, it is a superficial assumption based on the bias that Catholic doctrine is anti-biblical and man made. Unfortunately, some Catholics seems to share this bias.

Father Powell also points out that Protestants have themselves felt free to unilaterally redefine Christian teaching, as the Anglicans have with respect to contraception and abortion:

The objection that the proposed fifth Marian dogma will damage ecumenical relations seems somewhat dubious in the harsh light of the ecclesial reality dropped into our Catholic laps without our consultation. Why this sudden need for Protestant approval of Catholic teaching?

Father Powell’s reply to this second objection is particularly outstanding where he points out the fear among astute Catholics of being tagged as “theologically unsophisticated”:

My guess is that this objection is really more about a certain sort of generational embarrassment with Marian dogma and devotion in general and rests on the need of some in the Church to please those they feel are more theologically sophisticated. How am I supposed to show my Catholic face at the next meeting of the American Academy of Religion when all of my more enlightened Protestant colleagues from Harvard and Yale know we silly Catholics have infallibly declared that Mary is Co-Redemptrix? How embarrassing! Such individuals are left with the choice of defending what appears to be another exercise of raw papal power and earning the pity of their more progressive betters or rejecting the dogma and winning the accolades of their more enlightened colleagues. Guess which one they choose over and over again.

In my opinion, some of the most basic reasons for Catholic hesitancy to defend Marian coredemption have more to do with cultural and social assumptions than they do to any fundamental theological problems. It seems to me that I have never really heard a “Catholic” reason for not defining the dogma. All the objections are essentially Protestant.

I do think it needs to be pointed out, however, that the contemporary controversy runs deeper than merely arguing over whether the Virgin’s free consent at the Annunciation can be in any way construed to have contributed to our redemption. Protestants and the Catholic objectors generally know that the content of the doctrine connotes more than that. In fact, Father Powell indicates that this is so at the beginning of his post when he defines very simply the meaning of Coredemprix:

. . .[T]he Holy Father is being asked to declare solemnly and infallibly that the Blessed Virgin Mary is a co-worker in the redemption of mankind through her initial assent to be the mother of God and through her suffering with Christ as he dies on the cross. [emphasis mine.]

But when Father Powell goes on to explain how Mary is Coredemptrix with Christ he does not mention how it is that She is His “co-worker . . . through her suffering with Christ as he dies on the cross”:

. . . Assuming Mary’s freedom to accept or reject Gabriel’s call to become the Mother of God, we can see that Mary’s assent made it possible for the second Person of the Blessed Trinity to become man—a step necessary in for the universal efficacy of Christ’s sacrifice on the cross. Without her consent, the Son would have not been incarnated. You might object here and say that Gabriel could have accepted her no and moved on to another woman with the same invitation. This is purely speculative, of course, but had he done so, any woman who said yes would be our spiritual mother and worthy of the title “Co-Redemptrix.”

The problem here is that no other woman was immaculately conceived or could be called the Immaculate Conception. Even if the objection Father Powell here answers is purely speculative, it needs to be pointed out that no other woman other than Mary was predestined by God to be His Mother. Only one is immaculately conceived, and only one is predestined to cooperate in this unique way in His plan.

St. Maximilian Kolbe, for example, points out that neither Adam, nor Eve, nor anyone else but Mary could be addressed with the title of Immaculate Conception. The Immaculate Conception is a prerogative that belongs to Mary alone by virtue of an eternal predestination.  Both the dogmatic declarations defining the Immaculate Conception and the Assumption refer to the joint predestination of Jesus and Mary in the divine plan. Here are the corresponding passages from the respective apostolic constitutions:

And hence the very words with which the Sacred Scriptures speak of Uncreated Wisdom and set forth his eternal origin, the Church, both in its ecclesiastical offices and in its liturgy, has been wont to apply likewise to the origin of the Blessed Virgin, inasmuch as God, by one and the same decree, had established the origin of Mary and the Incarnation of Divine Wisdom (Pope Pius IX, Ineffabilis Deus, Apostolic Constitution defining the dogma of the Immaculate Conception, emphasis mine).

Hence the revered Mother of God, from all eternity joined in a hidden way with Jesus Christ in one and the same decree of predestination, immaculate in her conception, a most perfect virgin in her divine motherhood, the noble associate of the divine Redeemer who has won a complete triumph over sin and its consequences . . . (Pope Pius XII, Munifentissimus Deus, Apostolic Constitution defining the dogma of the Assumption, emphasis mine).

So while one might speculate on the great mystery of the Virgin’s perfect freedom and how it was that God made so much contingent upon Her free cooperation, we still must affirm that there is much more unique about this one woman than that She happened to say “yes” as opposed to “no.”

I mention this because understanding it will help us appreciate that the free cooperation of the Virgin in the mystery of our redemption is extended to the foot of the cross. By virtue of Her predestination with Christ, Mary does contribute to our redemption “through her suffering with Christ as he dies on the cross.”

In fact, prior to the Second Vatican Council among theologians and during its sessions among the council fathers, when the question of coredemption was being debated, the doctrine was understood  not only to include, but to primarily refer to Mary’s compassion at the foot of the cross. Our Lady’s suffering was argued to have been coordinated with that of Her Son, not as the sufficient cause of our redemption, but as the predestined coefficient of His work.

In the Franciscan school, the argument for this would be similar to that of Duns Scotus for the Immaculate Conception. Both are based on the joint predestination of Jesus and Mary. Scotus argued that preservative redemption (complete freedom from original sin—Immaculate Conception) not only takes nothing away from the dignity of the Redeemer, but exalts it incomparably more than liberative redemption (the washing away of original sin already contracted). So in the same way, that one should be able to cooperate effectively in the very act of redemption, not only takes nothing away from the merit of the One Mediator, but exalts it incomparably more than would be the case otherwise. This is because Mary’s unique power is based on the fact that She has been redeemed in an incomparably more perfect way than anyone else. She is Coredemptrix because She is the perfect fruit of a perfect redemption.

Whether one buys this argument or not, it should be noted that our Protestant brethren object to the doctrine of the coredemption due of their understanding of the one mediation of Christ. That mediation takes place principally on the cross and it is there that the coredemption is primarily posited.

Again, upon close examination of this question it becomes apparent that the only objections against coredemption are Protestant. They will be the same ones that are used to reject tradition, the sacramental order, the priesthood and good works. Either we can cooperate with Christ or we cannot. And if we can, then it should not be hard to understand how the predestined Mother of God, prepared before hand by her Immaculate Conception, gives God a glory greater than which cannot be conceived by Her free and effective cooperation at the foot of the cross.

I would concur with Father Powell that the Catholic understanding of our own cooperation in the work of redemption reveals a logic consistent with that of the Coredemption.

In all of her titles, Mary is understood to be the perfected form of a human response to God’s invitation to live in union with Him in eternity (CCC 967-70). So, in every sense, we all participate in an imperfect way in all of Mary’s titles. We all mediate God’s grace to others—what are the corporeal works of mercy but our human use of divine gifts for the benefit of others? We all give birth to the Word made flesh—what is Eucharistic communion but the taking in of Christ so that we might become more and more the Word given flesh? We are all “co-operators” (operators with) God’s will for us when we assent to and make good use of His gifts for others (CCC 1996-2000).

What I would further point out is that this logic is consistent with the coredemption because the Mother of God stands in the first place (in primis from the Roman Canon) in the matter of that cooperation which is accomplished at the consummation of the mystery of redemption at the foot of the cross.

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Ave Maria Meditations

Solemnity of the Assumption of the Blessed Virgin Mary,

Body and Soul into Heaven. August 15th
APOSTOLIC CONSTITUTION OF POPE PIUS XII

MUNIFICENTISSIMUS DEUS

DEFINING THE DOGMA OF THE ASSUMPTION

November 1, 1950

http://www.vatican.va/holy_father/pius_xii/apost_constitutions/documents/hf_p-xii_apc_19501101_munificentissimus-deus_en.html

40. Hence the revered Mother of God, from all eternity joined in a hidden way with Jesus Christ in one and the same decree of predestination, immaculate in her conception, a most perfect virgin in her divine motherhood, the noble associate of the divine Redeemer who has won a complete triumph over sin and its consequences, finally obtained, as the supreme culmination of her privileges, that she should be preserved free from the corruption of the tomb and that, like her own Son, having overcome death, she might be taken up body and soul to the glory of heaven where, as Queen, she sits in splendor at the right hand of her Son, the immortal King of the Ages.

41. Since the universal Church, within which dwells the Spirit of Truth who infallibly directs it toward an ever more perfect knowledge of the revealed truths, has expressed its own belief many times over the course of the centuries, and since the bishops of the entire world are almost unanimously petitioning that the truth of the bodily Assumption of the Blessed Virgin Mary into heaven should be defined as a dogma of divine and Catholic faith–this truth which is based on the Sacred Writings, which is thoroughly rooted in the minds of the faithful, which has been approved in ecclesiastical worship from the most remote times, which is completely in harmony with the other revealed truths, and which has been expounded and explained magnificently in the work, the science, and the wisdom of the theologians – we believe that the moment appointed in the plan of divine providence for the solemn proclamation of this outstanding privilege of the Virgin Mary has already arrived.

42. We, who have placed our pontificate under the special patronage of the most holy Virgin, to whom we have had recourse so often in times of grave trouble, we who have consecrated the entire human race to her Immaculate Heart in public ceremonies, and who have time and time again experienced her powerful protection, are confident that this solemn proclamation and definition of the Assumption will contribute in no small way to the advantage of human society, since it redounds to the glory of the Most Blessed Trinity, to which the Blessed Mother of God is bound by such singular bonds. It is to be hoped that all the faithful will be stirred up to a stronger piety toward their heavenly Mother, and that the souls of all those who glory in the Christian name may be moved by the desire of sharing in the unity of Jesus Christ’s Mystical Body and of increasing their love for her who shows her motherly heart to all the members of this august body. And so we may hope that those who meditate upon the glorious example Mary offers us may be more and more convinced of the value of a human life entirely devoted to carrying out the heavenly Father’s will and to bringing good to others. Thus, while the illusory teachings of materialism and the corruption of morals that follows from these teachings threaten to extinguish the light of virtue and to ruin the lives of men by exciting discord among them, in this magnificent way all may see clearly to what a lofty goal our bodies and souls are destined. Finally it is our hope that belief in Mary’s bodily Assumption into heaven will make our belief in our own resurrection stronger and render it more effective.

43. We rejoice greatly that this solemn event falls, according to the design of God’s providence, during this Holy Year, so that we are able, while the great Jubilee is being observed, to adorn the brow of God’s Virgin Mother with this brilliant gem, and to leave a monument more enduring than bronze of our own most fervent love for the Mother of God.

44. For which reason, after we have poured forth prayers of supplication again and again to God, and have invoked the light of the Spirit of Truth, for the glory of Almighty God who has lavished his special affection upon the Virgin Mary, for the honor of her Son, the immortal King of the Ages and the Victor over sin and death, for the increase of the glory of that same august Mother, and for the joy and exultation of the entire Church; by the authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, and by our own authority, we pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory.

45. Hence if anyone, which God forbid, should dare willfully to deny or to call into doubt that which we have defined, let him know that he has fallen away completely from the divine and Catholic Faith.

46. In order that this, our definition of the bodily Assumption of the Virgin Mary into heaven may be brought to the attention of the universal Church, we desire that this, our Apostolic Letter, should stand for perpetual remembrance, commanding that written copies of it, or even printed copies, signed by the hand of any public notary and bearing the seal of a person constituted in ecclesiastical dignity, should be accorded by all men the same reception they would give to this present letter, were it tendered or shown.

47. It is forbidden to any man to change this, our declaration, pronouncement, and definition or, by rash attempt, to oppose and counter it. If any man should presume to make such an attempt, let him know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.

POPE JOHN PAUL II

GENERAL AUDIENCE

Wednesday, 2 July 1997

The Church believes in Mary’s Assumption

1. Following the Bull Munificentissimus Deus of my venerable Predecessor Pius XII, the Second Vatican Council affirms that the Immaculate Virgin “was taken up body and soul into heavenly glory, when her earthly life was over” (Lumen gentium, n. 59).  The Council Fathers wished to stress that Mary, unlike Christians who die in God’s grace, was taken up into the glory of heaven with her body. This age-old old belief is expressed in a long iconographical tradition which shows Mary “entering” heaven with her body.

The dogma of the Assumption affirms that Mary’s body was glorified after her death. In fact, while for other human beings the resurrection of the body will take place at the end of the world, for Mary the glorification of her body was anticipated by a special privilege.

2. On 1 November 1950, in defining the dogma of the Assumption, Pius XII avoided using the term “resurrection” and did not take a position on the question of the Blessed Virgin’s death as a truth of faith. The Bull Munificentissimus Deus limits itself to affirming the elevation of Mary’s body to heavenly glory, declaring this truth a “divinely revealed dogma”. How can we not see that the Assumption of the Blessed Virgin has always been part of the faith of the Christian people who, by affirming Mary’s entrance into heavenly glory, have meant to proclaim the glorification of her body?

The first trace of belief in the Virgin’s Assumption can be found in the apocryphal accounts entitled Transitus Mariae, whose origin dates to the second and third centuries. These are popular and sometimes romanticized depictions, which in this case, however, pick up an intuition of faith on the part of God’s People. Later, there was a long period of growing reflection on Mary’s destiny in the next world. This gradually led the faithful to believe in the glorious raising of the Mother of Jesus, in body and soul, and to the institution in the East of the liturgical feasts of the Dormition and Assumption of Mary.

Belief in the glorious destiny of the body and soul of the Lord’s Mother after her death spread very rapidly from East to West, and has been widespread since the 14th century. In our century, on the eve of the definition of the dogma it was a truth almost universally accepted and professed by the Christian community in every corner of the world.

3. Therefore in May 1946, with the Encyclical Deiparae Virginis Mariae, Pius XII called for a broad consultation, inquiring among the Bishops and, through them, among the clergy and the People of God as to the possibility and opportuneness of defining the bodily assumption of Mary as a dogma of faith. The result was extremely positive: only six answers out of 1,181 showed any reservations about the revealed character of this truth.

Citing this fact, the Bull states: “From the universal agreement of the Church’s ordinary Magisterium we have a certain and firm proof demonstrating that the Blessed Virgin Mary’s bodily Assumption into heaven … is a truth revealed by God and therefore should be firmly and faithfully believed by all the children of the Church” (Apostolic Constitution Munificentissimus Deus).

The definition of the dogma, in conformity with the universal faith of the People of God, definitively excludes every doubt and calls for the express assent of all Christians.

After stressing the Church’s actual belief in the Assumption, the Bull recalls the scriptural basis for this truth.

Although the New Testament does not explictly affirm Mary’s Assumption, it offers a basis for it because it strongly emphasized the Blessed Virgin’s perfect union with Jesus’ destiny. This union, which is manifested, from the time of the Savior’s miraculous conception, in the Mother’s participation in her Son’s mission and especially in her association with his redemptive sacrifice, cannot fail to require a continuation after death. Perfectly united with the life and saving work of Jesus, Mary shares his heavenly destiny in body and soul.

4. The Bull cited above refers to the participation of the woman of the Proto-gospel in the struggle against the serpent, recognizing Mary as the New Eve, and presents the Assumption as a consequence of Mary’s union with Christ’s saving work. In this regard it says: “Consequently, just as the glorious Resurrection of Christ was an essential part and the final sign of this victory, so that struggle which was common to the Blessed Virgin and her divine Son should be brought to a close by the glorification of her virginal body” (Apostolic Constitution Munificentissimus Deus).  The Assumption is therefore the culmination of the struggle which involved Mary’s generous love in the redemption of humanity and is the fruit of her unique sharing in the victory of the Cross.

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Confidence in Mary, Mother of Priests

141. When you meet very serious difficulties in the path of holiness and the exercise of your ministry, turn your eyes and your mind trustfully to her who is the Mother of the Eternal Priest and therefore the loving Mother of all Catholic priests. You are well aware of the goodness of this Mother. In many regions you have been the humble instruments of the mercy of the Immaculate Heart of Mary in wonderfully reviving the faith and charity of the Christian people.

142. Our Lady loves everyone with a most tender love, but She has a particular predilection for priests who are the living image of Jesus Christ. Take comfort in the thought of the love of the Divine Mother for each of you and you will find the labors of your sanctification and priestly ministry much easier.

All Priests Entrusted to Mary

143. To the Beloved Mother of God, Mediatrix of heavenly graces, We entrust the priests of the whole world in order that, through her intercession, God will vouchsafe a generous outpouring of His Spirit which will move all ministers of the altar to holiness and, through their ministry, will spiritually renew the face of the earth.

For the full document see https://www.ewtn.com/catholicism/library/menti-nostrae-8949

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Homily #091223 ( 05min) Play – Continuing his Advent theme on Confession, Fr. Ignatius stresses the need for frequent confession throughout the year not just in the seasons of penance. Such a habit has 8 benefits that Pius XII outlined:

1. Self Knowledge
2. Christian Humility Grows
3. Bad Habits corrected
4. Spiritual neglect and tepidity is resisted
5. Conscience is purified
6. Will is strengthened
7. Salutary self-control is attained
8. Grace is gained in virtue of the sacrament itself

Ave Maria! Fourth Sunday in Advent – Mass: EF, Rorate Coeli – Readings: 1st: 1co 4:1-5 – Gsp: luk 3:1-6

Audio (MP3)

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Homily #100501 ( 14min) Play – Today, on the Feast of St Joseph the Worker, Fr. Bonaventure preaches on how St. Joseph is the true model of a worker who centers all his work around his Son, Jesus Christ, the King of Kings. Father contrasts this to the atheistic, Communist “May Day” celebrations, also on this day, which Pius XII counteracted by establishing this feast in 1955.
Ave Maria! Mass readings
1: Gn 1:26-2:3
R: Ps 90:2, 3-4, 12-13, 14, 16
G: Mt 13:54-58

Audio (MP3)

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Homily #140501n ( 06min) Play – Father Joachim speaks of the institution of this feast by Pope Pius XII, and lifts Saint Joseph up as a model for all of us, encouraging us to go to St. Joseph in all our needs.
Ave Maria!
Mass: St. Joseph the Worker – Opt Mem – Form: OF
Readings: 
1st: gen 1:26-2:3
Resp: psa 90:2, 3-4, 12-13, 14, 16
Gsp: mat 13:54-58

Audio (MP3)

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Month of Mary #4 ( 09min) Play – On this fourth day of May, Fr. Joachim presents us with the influence St. Louis de Montfort had on the Church and the approval the modern popes gave to his Marian teachings.
Today’s Prayer: Come Holy Spirit, living in Mary, prepare me for living out this true and solid devotion.

Ave Maria!

Audio (MP3)

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Mariology for Everyone #17 ( 29min) Play – Dr. Miravalle on the Assumption of Mary which is the 4th Marian Dogma proclaimed in 1950 by Pius XII. He covers:

• The definition of the dogma in Munificentissimus Deus
• The Sources
  • Consensus of the faithful
  • Scripture
  • Tradition
  • Liturgy
  • Interconnectedness with other dogmas
• Did Mary die before being assumed?
• Was Joseph assumed?

http://w2.vatican.va/content/pius-xii/en/apost_constitutions/documents/hf_p-xii_apc_19501101_munificentissimus-deus.html

This series is a complete 50 part introductory course on Mary presented by Dr. Miravalle, a theology professor specializing in Mariology, who has been teaching at the Franciscan University of Steubenville for over 25 years. General topics are as follows:

– Mary as revealed in the Sacred Scriptures, taught and explained by the Church Fathers, the Saints, and the Church’s documents
– the proper ways to show childlike love and devotion to the Blessed Mother of Jesus;
– Church’s official teaching on Marian apparitions over the centuries.

Also on:

http://www.mariantimes.com/category/mariology-for-everyone/

https://vimeo.com/user9740938

Ave Maria!

Audio (MP3)

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Both Heaven and hell are competing for our souls. Our Lady wants Her Immaculate Heart to be our refuge and our assurance of reaching our Heavenly homeland.

Ave Maria!

Mass: Assumption of the Blessed Virgin Mary – Solemnity

Readings: 
1st: Rev 11:19, 12 1-6, 10
Resp: Ps 45:10, 11, 12, 16
2nd: 1Cor 15:20-26
Gsp: Lk 1:39-56

The post Aug 15 – Homily – Fr Matthias: Immaculate Heart of Mary, Way to Heaven first appeared on AirMaria.com.