Dorothea
One of God's handmaidens
- Jul 10, 2007
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Another part pulled from the same article above from the Coptic Orthodox beliefs:
angel Gabriel proclaimed to St. Mary herself when she asked him: “How can this come about, since I do not know man?!”, “ the Holy Spirit will come upon you ” , the angel answered, “and the power of the Most High will overshadow you, and so the Child will be called Son of God” ( Luke 1: 34, 35). Subsequently, this Virginal Birth formed a principal element in all the creeds of the Early Church, not because it says something about St. Mary, but rather because it reveals the Person and Nature of Jesus Christ. For example, the Creed of St. Hippolytus (c. 215) states: “Do you believe in Christ Jesus, the Son of God, who was born of the Holy Spirit and the Virgin Mary.....?”(1) This argument was used also by the early Christian apologists, such as St. Justin and Athenagoras, in their defence on behalf of Christianity. St. Ignatius of Antioch (m. 110 A.D.), preached this Virginal Birth as one of the great Christological (dealing with Christ) mysteries, which were loudly proclaimed to the world in his time: “The virginity of Mary, her childbirth, and also the death of the Lord”. These were hidden from the prince of the world. Three mysteries loudly proclaimed but wrought in the stillness of God.(2) (1) The Apostolic Tradition of St. Hippolytus 21:15 (2) St. lgnatius: Epist. Ad Ephes. 19:1 12
In brief, this doctrine “the Virginal Birth” in fact is the outward sign of the mystery of Incarnation. For it affirms that Jesus Christ who is the real son of a real mother, was not conceived of human seed, but of the Holy Spirit. Although the Son of Man, He has no hereditary sin, but stands at the Head of a new human race.(1) Virginity and Our Salvation 1. God comes to us, born of a virgin and conceived not of human seed. He unites Himself with us (humanity), not because of our human efforts or merits, but rather as a divine grace bestowed on us. It is the free gift of love which only comes from God. In other words, St. Mary's virginity is, therefore, a sign of man's poverty and his inability to work out his own salvation; to bring into being One who can save him.(2) 2. St. Mary's virginity does not mean that we have to be passive in our spiritual life. For God did not force Himself in St. Mary's womb, nor did she conceived Him unwillingly, but played an active role. God asked her to accept! The Divine Incarnation was realized by the free grace of God, but she herself humbly accepted obedience. (1) John McHaugh: The Mother of Jesus in the N.T., N.Y. 1975, p. 339 (2) Max Thurian: Mary, Mother of all Christians, N.Y. 1964. p. 32 13
Saint Mary in the orthodox concept by father Tadros Jakob malty
angel Gabriel proclaimed to St. Mary herself when she asked him: “How can this come about, since I do not know man?!”, “ the Holy Spirit will come upon you ” , the angel answered, “and the power of the Most High will overshadow you, and so the Child will be called Son of God” ( Luke 1: 34, 35). Subsequently, this Virginal Birth formed a principal element in all the creeds of the Early Church, not because it says something about St. Mary, but rather because it reveals the Person and Nature of Jesus Christ. For example, the Creed of St. Hippolytus (c. 215) states: “Do you believe in Christ Jesus, the Son of God, who was born of the Holy Spirit and the Virgin Mary.....?”(1) This argument was used also by the early Christian apologists, such as St. Justin and Athenagoras, in their defence on behalf of Christianity. St. Ignatius of Antioch (m. 110 A.D.), preached this Virginal Birth as one of the great Christological (dealing with Christ) mysteries, which were loudly proclaimed to the world in his time: “The virginity of Mary, her childbirth, and also the death of the Lord”. These were hidden from the prince of the world. Three mysteries loudly proclaimed but wrought in the stillness of God.(2) (1) The Apostolic Tradition of St. Hippolytus 21:15 (2) St. lgnatius: Epist. Ad Ephes. 19:1 12
In brief, this doctrine “the Virginal Birth” in fact is the outward sign of the mystery of Incarnation. For it affirms that Jesus Christ who is the real son of a real mother, was not conceived of human seed, but of the Holy Spirit. Although the Son of Man, He has no hereditary sin, but stands at the Head of a new human race.(1) Virginity and Our Salvation 1. God comes to us, born of a virgin and conceived not of human seed. He unites Himself with us (humanity), not because of our human efforts or merits, but rather as a divine grace bestowed on us. It is the free gift of love which only comes from God. In other words, St. Mary's virginity is, therefore, a sign of man's poverty and his inability to work out his own salvation; to bring into being One who can save him.(2) 2. St. Mary's virginity does not mean that we have to be passive in our spiritual life. For God did not force Himself in St. Mary's womb, nor did she conceived Him unwillingly, but played an active role. God asked her to accept! The Divine Incarnation was realized by the free grace of God, but she herself humbly accepted obedience. (1) John McHaugh: The Mother of Jesus in the N.T., N.Y. 1975, p. 339 (2) Max Thurian: Mary, Mother of all Christians, N.Y. 1964. p. 32 13
Saint Mary in the orthodox concept by father Tadros Jakob malty
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