Years ago I put together the Patristic Rosary Project.
Although this is fundamentally a feast of Our Lord (His Incarnation) we also rightly say and do not err in so doing…
Θεοτόκε Παρθένε, χαῖρε!
Ave Gratiarum Mediatrix Omnium!
Here’s the 1st Mystery.
This is from my old Patristic Rosary Project
Once upon a time, I worked my way through the Mysteries of the Rosary offering some comments from the Fathers of the Church.
By Lanfranco at San Carlo ai Catinari, where I lived as a deacon. It has been closed from earthquake damage for some years, alas.
Commenting on Luke 1:26-38, the announcement of Jesus’ birth, St. Ambrose of Milan (+397) makes a connection between Mary and the Church. :
And, therefore, the Evangelist, who had undertaken to prove the incorrupt mystery of the incarnation, thought it fruitless to pursue evidence of Mary’s virginity, lest he be seen as a defender of the Virgin rather than an advocate of the mystery. Surely, when he taught that Joseph was righteous, he adequately declared that he could not violate the temple of the Holy Spirit, the mother of the Lord, the womb of the mystery. We have learned the lineage of the Truth. We have learned its counsel. Let us learn its mystery. Fittingly is she espoused, but virgin, because she prefigures the Church which is undefiled (cf. Eph 5:27) yet wed. A virgin conceived us of the Spirit, a Virgin brings us forth without travail. And thus perhaps Mary, wed to one, was filled by Another, because also the separate Churches are indeed filled by the Spirit and by grace and yet are joined to the appearance of a temporal Priest. [Exposition of the Gospel of Luke 2.6-7]
The Marian thought of Ambrose has an ecclesiological dimension. The Second Vatican Council cited this important passage in Lumen gentium, the dogmatic constitution on the Church:
63. By reason of the gift and role of divine maternity, by which she is united with her Son, the Redeemer, and with His singular graces and functions, the Blessed Virgin is also intimately united with the Church. As St. Ambrose taught, the Mother of God is a type of the Church in the order of faith, charity and perfect union with Christ. For in the mystery of the Church, which is itself rightly called mother and virgin, the Blessed Virgin stands out in eminent and singular fashion as exemplar both of virgin and mother. By her belief and obedience, not knowing man but overshadowed by the Holy Spirit, as the new Eve she brought forth on earth the very Son of the Father, showing an undefiled faith, not in the word of the ancient serpent, but in that of God’s messenger. The Son whom she brought forth is He whom God placed as the first-born among many brethren, namely the faithful, in whose birth and education she cooperates with a maternal love.
Because of Mary’s “Fiat mihi“, we can be members of the Church with Mary as our Mother. Our baptism integrates us into this wondrous bond. St. Leo the Great (+461) in one of his glorious sermons says:
Each one is a partaker of this spiritual origin in regeneration. To every one, when he is reborn, the water of baptism is like the Virgin’s womb, for the same Holy Spirit fills the font, who filled the Virgin, that the sin, which that sacred conception overthrew, may be taken away by this mystical washing. [s. 24.3]
This is not merely a Western insight. While it is a little late for our Patristic interests, here is a snip from fascinating Kontakion of the Annunciation by the 9th century Theophanes Graphtos, the Branded:
The Theotokos said: Thou bringest me good tidings of divine joy: that Immaterial Light, in His abundant compassion, will be united to a material body.and now thou criest out to me: all-pure one, blessed is the fruit of thy womb!
The Archangel said: Rejoice, lady; rejoice, most pure virgin! Rejoice, God-containing vessel! Rejoice, candlestick of the light, the restoration of Adam, and the deliverance of Eve! Rejoice, holy mountain, shining sanctuary! Rejoice, bridal chamber of immortality!The Theotokos said: The descent of the Holy Spirit has purified my soul; it has sanctified my body: it has made me a temple containing God, a divinely adorned tabernacle, a living sanctuary, and the pure Mother of Life.
The Archangel said: I see thee as a lamp with many lights; a bridal chamber made by God! Spotless maiden, as an ark of gold, receive now the Giver of the Law, who through thee has been pleased to deliver mankind’s corrupted nature!
Here the Blessed Virgin represents the Temple, the Tabernacle and the Ark of the Covenant, images of the Church.
I come at you from silent Adoration.
As an amateur philologist I love me some hapax legomenon, and “?????, ????????????!” always engenders divinely-inspired goosebumps, for sure.
Admonish me for sinning if you must, but I was ROTFL at the Greek text of John 5 (“Who’s On First, paralytic edition”) Perhaps the Lectionary is why I enjoy skipping around St. John’s Gospel every day.
It’s wonderful in this Modernistic Age to download the commandments from the cloud onto our tablets, using “Freemium” Bible Study software that is authentically Catholic and thoroughly integrated. Now accepting recommendations for the best edition of the Septuagint.
No “Preview” function. I [] Unicode.
“Chaire kecharitõmen?!”
Thank-you Father. The preceding paragraph of Lumen Gentium (62) also clearly states that:
“This maternity of Mary in the order of grace began with the consent which she gave in faith at the Annunciation and which she sustained without wavering beneath the cross, and lasts until the eternal fulfillment of all the elect. Taken up to heaven she did not lay aside this salvific duty, but by her constant intercession continued to bring us the gifts of eternal salvation. By her maternal charity, she cares for the brethren of her Son, who still journey on earth surrounded by dangers and cultics, until they are led into the happiness of their true home. Therefore the Blessed Virgin is invoked by the Church under the titles of Advocate, Auxiliatrix, Adjutrix, and Mediatrix.”
It then goes on to qualify the proper interpretation of these titles:
“This, however, is to be so understood that it neither takes away from nor adds anything to the dignity and efficaciousness of Christ the one Mediator. For no creature could ever be counted as equal with the Incarnate Word and Redeemer. Just as the priesthood of Christ is shared in various ways both by the ministers and by the faithful, and as the one goodness of God is really communicated in different ways to His creatures, so also the unique mediation of the Redeemer does not exclude but rather gives rise to a manifold cooperation which is but a sharing in this one source”.
The council fathers, content with this understanding, enthusiastically endorse the public invocation of Our Blessed Lady under these titles.
“The Church does not hesitate to profess this subordinate role of Mary. It knows it through unfailing experience of it and commends it to the hearts of the faithful, so that encouraged by this maternal help they may the more intimately adhere to the Mediator and Redeemer”.
So, not only has Cardinal Fernandez denied my own ‘lived experience’ and that of countless others (to put it in language he may find easier to grasp), he has directly contradicted one the major documents of Vatican II, the texts if which he now asserts are irreformable and non-negotiable.