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Favorite Marian Title?
- Thread starter George95
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Ohorseman
Here am I....
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Woman.
Jesus called her that. Pope Francis called her that. It was the name that Adam first gave his wife (AFTER the Fall he re-named her Eve). Satan has worked hard to degrade that name and title, to make it demeaning, a way to reduce. We should restore it to its high and holy place, in the manner that Adam used it before the Fall and how Christ used it.
God created us in His image, male and female He created us. Satan wants to deface that holy image by defining man in degrading ways and woman in degrading ways. We need to stop listening to Satan and his wicked ones.
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- Oct 31, 2012
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The angel cried to the Lady Full of Grace: Rejoice, O Pure Virgin!
Again I say: Rejoice!
Your Son is risen from His three days in the tomb!
With Himself He has raised all the dead!
Rejoice, all you people!
Shine! Shine! O New Jerusalem!
The Glory of the Lord has shone on you!
Exalt now and be glad, O Zion!
Be radiant, O Pure Theotokos,
in the Resurrection of your Son!
The Angel Cried | St. Mary Orthodox Christian Church of Central Square in Cambridge, Massachusetts
The Megalynarion of Pascha
www.stmaryorthodoxchurch.org
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The angel cried to the Lady Full of Grace: Rejoice, O Pure Virgin!
Again I say: Rejoice!
Your Son is risen from His three days in the tomb!
With Himself He has raised all the dead!
Rejoice, all you people!
Shine! Shine! O New Jerusalem!
The Glory of the Lord has shone on you!
Exalt now and be glad, O Zion!
Be radiant, O Pure Theotokos,
in the Resurrection of your Son!
The Angel Cried | St. Mary Orthodox Christian Church of Central Square in Cambridge, Massachusetts
The Megalynarion of Pascha
Indeed, that is one of my favorite hymns.
By the way, there are now at least four versions of the Pentecostarion available on line, one using the /// notation for Byzantine chant (I forget where, but I can try to find it), one from St. Sergius Russian Orthodox Church (which also has an octoechos, triodion, and monthly menaion), one in contemporary language from Archimandrite Ephrem, memory eternal (whose website with liturgical texts is preserved on the Internet Archive), and also most recently the St. John of Kronstadt Pentecostarion which I also own in hardcopy form.
So if anyone is looking to bolster their liturgical library whether with Eastern Orthodox liturgical material or other liturgical material, feel free to send me a PM and I can link you to the different projects, some of which are the result of efforts to create automated software for keeping track of propers, and are also on github. I recently encountered a veritable treasure trove of material pertaining to the Mozarabic Rite, which is of interest from a Catholic, Anglican, and particularly the Western Rite Orthodox due to its similarities with the Byzantine Rite (a shared characteristic of the Gallican Rites; I would note the Roman Rite also had similarities to our liturgy, particularly in the Paschal Triduum, due to the influence of St. Gregory the Dialogist, until the liturgical changes of Pope Pius XII in the 1950s).
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The Mercy Seat comes to mind vis a vis the Icon. By the way from an Orthodox perspective one might say the theotokia and stavrotheotokia hymns are a particularly verdant source for titles, as are the names of certain of the Holy Icons. There was one which was venerated yesterday at a UOC (canonical) Cathedral.
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concretecamper
I stand with Candice.
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1. If anyone does not confess that Emmanuel is God in truth, and therefore that the holy virgin is the mother of God (for she bore in a fleshly way the Word of God become flesh, let him be anathema.
This first canon is a direct shot at the term Christotokos. While not specifically using the term, EVERYONE knew what it meant and to whom it was directed towards.
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concretecamper
I stand with Candice.
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JSRG
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But this does not anathematize the term Christotokos (often translated as "mother of Christ") All it does is require people to affirm Theotokos (often translated as "mother of God").
The controversy, as I understand it, occurred because Nestorius objected to the term Theotokos and preferred the term Christotokos. The denial of Theotokos was the issue, not the usage of Christotokos. Indeed, to anathematize Christotokos would be to say that Jesus was not Christ at birth, which is obviously very problematic. This is presumably precisely why the above canon only requires people to affirm Theotokos, while not giving any criticism to Christotokos, for the controversy was not the usage of Christotokos but the denial of Theotokos.
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