Mariology

We've heard that.

He had big problems with Mariology.

He said that publicly, that Charlie was turning on Israel.

I know you've heard people talking about that.

but theologically by some Roman Catholic writers, in connection with this, the distributrix, just feminine for distributor of all gifts and grace.

In such a way, Roman Mariology becomes an organic part of the totality.

This Mariology, this is Burkhauer's judgment, and I think he's right, cannot be considered as an excess, and exaggeration which might be eliminated from Roman doctrine without affecting its heart.

In other words, if you're going to become a Roman Catholic, this is what you're buying.

The story you have just heard was true.

And the Miriam is based on the Masoretic text of the Hebrew, of the Old Testament.

And many scholars would kind of revolve around that, including this one I'm citing from a a series called Mariology, edited by Father Carroll, and this is a Father Kugelman, and he's talking about this Miriam, and he comes up with, which is a common opinion of our times, is there's no convincing argument that has been adduced against the claim of the Masoretic Miriam to be the oldest and very likely the original form of the name of Mary.

The Septuagint, on the other hand, renders it Mariam.

The reason why we're kind of going through this is because it's very significant as far as what does the Holy Name of Mary actually mean.

And these are some of the earliest of the interpretations of those first three taking precedence.

Looking at the first one, this bitter sea, which in great simplicity, if we look at Mar and Yam, Mariam, that's what it's looking like.

And the reasoning goes this, and it's a significant contribution towards Mariology.

The rabbis, the ancient rabbis saw in Mary's name, we're talking now about Old Testament Mariam, a symbol of Israel's bitter servitude in Egypt.

And how could this be that the very woman from all time, who was chosen from all time from the very beginning, because God knew how this was going to play out, how he was going to save us from ourselves, how did this woman not have a name? How do we just gloss over the woman? And that is what began the spiral, and there was a realization that hit me.

Bad Mariology is bad Christology, that if we don't know and understand Mary and the mystery of the incarnation, how are we to understand Jesus Christ? How are we t- to understand his plan of salvation? Where he chose, he could have done it in any way possible.

He could have dropped down into a castle adorned with gold befitting of a king, but instead chose this humble woman, and humble man in Saint Joseph, but this humble woman, her womb, to bring salvation to us all.

And I was sitting there bewildered.

How could this be? This is...

Could it, could this woman just have been anybody, or was she chosen from the very beginning? But the reality of it is when you have bad Mariology, you have bad Christology.

How do you know the Son properly without knowing the mother? The very woman who shared the same blood, whose food who she di- digested nourished our Lord Jesus Christ, the very woman who he nursed off of, who took care of him and raised him.

You see, there's a lot of people that have a Nestorian heresy where they're now, "Okay, well, she gave birth to his human nature, but it's not his divine nature." No, uh, women don't give birth to natures.

Now, there's no way that I can recommend, um, Scotus titles without recommending primary work of his.

Get the Four Questions on Mary from Scotus, where he'll go over Mariology in a very in-depth manner.

I will warn you that everything you're going to encounter from Scotus is very heavy reading.

Everything is very heavy reading.

You know, I'm not...

I don't know as much about Mariology as many others do.

But it seems to me the place where there can be some disagreement among theologians is in what exactly was the grace that Mary received.

Was the grace that Mary received a grace whereby she was made capable of never sinning and was upheld in never sinning, or was she given a grace whereby [clears throat] it actually became impossible for her to sin? And I think one way we might think about that is that we would say that with Christ, Christ is impeccable.

Maybe you're enjoying plain old agua, water.

Whatever it is you all are enjoying, wherever it is in the world that you all are tuning in, we wanna hear from you, and we wanna remind you today we are taking any and all of your questions, Mariology related, Mother Mary related.

It is the amazing Nativity of our Mother Mary.

It is the amazing Nativity of our Mother Mary, and today we're talking everything Mary related, and we're going to talk about how ancient.

Now, here's another thing that, an amazing thing that I think people tend to overlook.

Actually, uh, w-we tend to overlook a lot of things, I gotta say, faithful.

We tend to overlook a lot of things that are, [clears throat] that are really important when it comes to, to, uh, Mariology.

[sniffs] And, uh, a lot of the times we just take things for granted.

throughout the ancient church, throughout the medieval church, and well into the modern period.

And so a lot of Marian dogma or dogma about Mary and the doctrine about Mary, Mariology, is new.

It's not ancient at all.

It's not ecumenical.