“In those days Mary set out and went quickly to the hill country” (Lk 1:39)
Assumption 15 / 08 / 17
In the Old Testament (Gen. 3:15), in the protoevangelium, Mary is present in a literal, eminent sense; In the Annunciation of the Angel, Mary is the “Cradle of the Savior” and; In the Apocalypse of John (Ap 12, 1-17), Mary appears giving Light to a son persecuted by the Dragon.
In the Gospel of Luke we are told the announcement of two events, one followed by the other: The birth of John the Baptist and the Annunciation (Lk 1: 26-38). Both are preceded by the announcement of the angel of the Lord and his greeting contains words that repeat: “Do not fear …” But to Mary, the greeting is addressed to someone who will be Queen: “Rejoice, full of grace, the Lord is With you, “the whole message of the Old Testament culminates in this instant, the promise of messianic hope. Israel was waiting for its true liberation and the arrival of a new Moses that would definitely free him. They did not expect a prophet to tell them how to free themselves from their enemies, but a new Moses because he spoke face to face with God. No one had seen God and only Moses had spoken with him as with a friend. Only by this relationship could the actions he performed and this conversation, the Law that should teach the people the way through history to “prepare” the arrival of the Messiah.
The first announcement came from Moses, a prophet. The term prophet does not mean a diviner, he does not have the task of announcing the events of tomorrow or the day after tomorrow, thus putting himself in the service of curiosity or the need for security of men. A prophet “shows us the face of God” and, with it, the way we must take.
The whole Gospel is that “in all the vicissitudes of history we must seek and find the path that leads to God as the true orientation,” says J. Ratzinger.
“The faith of Israel in one God is their transformation into the concrete life of a community before God and on the way to Him.”
The way is Jesus Christ, is the true Messiah who taught us to treat God “face to face”, as a friend who speaks with the friend. Its distinguishing feature is immediate access to God. He transmitted the Will and the Word of God first hand.
DSC_0040Moses spoke to God and asked, “Let me see your glory” (Exodus 33:18). But God responds: “My face you can not see” (33, 20), “You can see my back, but you will not see my face” (33, 23). But Jesus said to us, “He who has seen me has seen the Father” (Jn 14: 9). We are given the gift that was denied to Moses: To see the face of God real and immediately. The figure of His face, says the Gospel, was printed on Veronica’s cloth (Jn 19: 25-27). Jesus lived before the face of God as Son, in the most intimate union with the Father. And Jesus has made us with him, sons of God: “But as many as received him, he gave them power to be children of God” (Jn 1:12).
The doctrine of Jesus does not come from human teachings, but from immediate contact with the Father, from face to face dialogue. It is the Word of the Son. We have his promise to be able to have his own relationship with God, looking at Jesus, we see God “face to face”. But how did Jesus seek the Father to speak with Him? He retired to the mountain and there prayed whole nights, alone with the Father. We know that the Gospel always refers to the Mount as the “place where God appears”. Since Abraham ascended the mount with his son Isaac (Gen 22: 1-19), the Sacrifice is linked to that first test that God puts into the faithfulness of who would be the first father of His People and spiritual guide.
Our prayer on the Mount is the Adoration we offer before Jesus himself in the Eucharist, it is “face to face” contemplation and participation in the communion of the Son with the Father.
There is a thesis of a German exegete, quoted by J. Ratzinger, Adolf von Harnack, according to which the announcement of Jesus would be an announcement of the Father and the Son, as revelation of the Father, what would be is that the communion of Jesus with the Father understands the human soul of Jesus in the act of prayer.
Therefore, prayer has the gift of getting everything from the Father, is to see Him in communion with the Son and, the Son in communion with us and this action is what really saves: transcending the limits of the human being, and Predisposed from the womb of Mary, like Hope, because we were created in the likeness with God.
The life full of bliss is the song of the Magnificat and it is a spontaneous psalm that Mary sang when she felt the joy of God within her body.
God Himself embodies Himself in the body of a Woman and blesses her, fills her with grace.
Could Mary by herself fill herself with God? Was it not God Himself who arranged for the salvation of mankind? Did not God love mankind and became a man of flesh and blood, with a human soul?
The Mystery is hidden in the heart of Mary. She knew him and lived united to God from the moment of “Yes” to God. She gave her will to God for the miracle to happen and no one could prevent it from being fulfilled.
What do we have to know more?
Jesus promises to stay with us and for this he taught his apostles to celebrate communion with God by offering Himself as the Victim for all our faults.
Man of today has lost this sensibility. The custom of celebrating the transformation of the bread into the Body and Blood of Jesus for a real communion with God took place from the beginning and was celebrated on the tombs of the martyrs, since the martyrs make present the sacrifice of Christ. The altar, the “mountain” is the life of those who became members of the body of Christ and thus express the new cult from his death. Sacrifice is the humanity that with Christ is transformed into love.
Is not Mary the first altar where God was worshiped? She carried him, with her blood, for nine months. He gave his love in sacrifice with his Son, God the Father. She offered herself to death. She teaches us to be the living altar of Jesus at this time, in all times.
It is difficult to build altars where God is not known, as worship was lived in Jesus’ time. The pagans worshiped the Roman gods and other foreign gods. And God chose Mary as the Mother of Jesus. With She learned to read, to pray, to look with love (how would Jesus look at His Mother?) And She also lived in communion with the Father, because Mary had the Holy Spirit with her that would infuse those things that were a mystery , Which he would have to solve with wisdom.
Meanwhile, the Jews were expecting a new Messiah like Moses, “out of the waters,” for the waters have a meaning of birth. But not from a birth like all men, so humble. This simplicity of God for us shows us how He is, who does not want us to be so scrupulous as to reject anyone because of his origin, or because he does not have a higher rank. The Wisdom of Jesus was in the authority of His Word that should offend those who had the power to judge by the Law.
Mary, “Queen of the Sacred Eucharistic Heart” means a new time.
The fulfillment of the prophecy of the Eucharist which was fulfilled at the time of the Resurrection of Jesus, as Benedict XVI says in his book “On the Essence of the Liturgy”, page 64: “The mystery of the body of Christ immolated is announced. A living body offered to us that is offered to us, thus introducing us into real communion with the living God … The outer destruction of the temple is now attained and true worship introduces us into the reality of the union of the Man with the living God. “
“With the destruction of the temple opens the new universalism of worship” in spirit and truth “(Jn 4:23)
We are truly children of God if, together with Mary, we see the face of God “face to face” in Jesus Christ. That relationship, as a Father, a friend, taught us the same Jesus and He lived with His Mother and his apostles.
What history do we have of this spiritual cult? The community of the Essenes in Qumran already retired to the desert to worship God with a “spiritual cult” after the destruction of the Temple. It is thought that John the Baptist belonged to this community and even, Jesus. He might have learned this form of worship from them and lived from his childhood the relationship of Son with his Father, God.
The Letter to Romans 12: 3 is the Christian response to the crisis of the cult of the whole ancient world, says (p.66) Joseph Ratzinger. I beseech you therefore, brethren, by the mercy of God, to offer your bodies as a living, holy victim, pleasing to God: such shall be your spiritual worship. The function of the body in communion with God breaks the word, which St. Paul says; It is the sacrifice, the prayer that comes out of man and carries within him the whole existence, converting it into “word” (logos). The man who takes the form of logos and becomes logos through prayer; That is the sacrifice, the true glory of God in the world which, the Greek spirit, would later elevate to the idea of mystical union with the Logos considered as the very meaning of all things. The sacrifice of the Logos is only fulfilled in the Logos incarnatus, in the word that has become flesh and that drags all the flesh towards the adoration to God.
“Now it has entered the flesh itself, it has become the body.”
The Logos assumes our sufferings and our hopes, the expectation of creation, and everything presents to God … The Eucharist is since the Incarnation happens in the body of the Virgin Mary and then, from the Cross and the Resurrection of Jesus, Surrender to His Mother as His children, the meeting point of all the lines of the Old Covenant; The true worship, always awaited and that always surpasses our possibilities, the adoration in “spirit and truth”.
In the Sacred Heart pierced by Jesus is born this new cult, which is prepared from the Beginning and in which God has been marking the way, preparing us to see him “face to face”, to treat him as a friend, a Merciful Father. In His open Heart, like the torn veil of the Temple, we see what God is like and who He is. Heaven is open where He is, in the body and in the blood.
Christian worship, the liturgy of the Christian faith, can not remain closed as a form of worship in a synagogue, even if it were its beginning. Its place is the Body of the Risen Christ. The prayer of Jesus, his love for the Father, his surrender with open arms, has made a single identity of the Christian. The sacrifice of the New Covenant is “spiritual worship” (Rom 12: 1).
This means the freedom and universality of Christian worship that does not close to the community that meets in a certain place. Mankind comes out to meet Christ. It is the scene of the Visitation: Mary, our Mother, goes out to look for her cousin, also pregnant, and our children jump for joy in their wombs. That is the message of the Magnificat; The “visitation” represents that we bring Jesus alive in our body and is happy to meet the other who always blesses and gives the good news of salvation. Because it is filial union with God, through Jesus Christ. It is the only Church, the assembly of all men around God.
Finally, all this gives us a new dimension of the Christian liturgy, says Pope Emeritus in his book. The Christian liturgy is the liturgy of the promise fulfilled, but it remains the liturgy of hope. The new temple is present, but in “construction”. It is a liturgy that we expect with the new coming of Jesus Christ, when God is “all in all.” That message remains in the hands of Mary, because She is the bearer of “All grace.” Without Him, Jesus is not with us. We must understand the model of mother that God has chosen to lead Humanity together with His Son to salvation. It is She who day-logs with Jesus and intercedes to change our hearts so that, open with His Son, let us one day see God face to face.
Ratzinger: The spirit of the liturgy and Jesus of Nazareth, book 1.
Gospels: Lk 1; Jn 29; Acts 1 and 2