Getting to the bottom of the story, or at least approaching the bottom, is welcomed news as to the validity of the alleged apparitions at Medjugorje by the Blessed Mother. Remember these apparitions have been going on since 1982! Are these apparitions or hallucinations? The answer may come if the reports that a Vatican commission has been established are true. An Italian media group is reporting that the Vatican is setting up a commission to be headed by Cardinal Camillo Ruini.
You have been blessed, O Virgin Mary, above all other women on earth by the Lord the most high God; he has so exalted your name that your praises shall never fade from the mouths of men.
In the recent
weeks I’ve had to think more about the place of Mary, Mother of God (Theotokos)
in Catholic theology, worship and personal devotion. This was especially keen
when I took the negative position of a resolution on the worthiness of a
believer’s adherence to the phenomenon of Medjugorje. Marian piety is a strong
reality in Catholicism and no good Catholic can claim being in communion with
the believing community of faith if there is no adherence to some form of
devotion to the Mother of God, Mary the Virgin. Today, the Church honors the
Blessed Virgin Mary of Lourdes. Let me pose a points on what we believe viz.
We can begin thinking about the BVM in sacred Scripture,
(e.g., the Annunciation or at the cross) the Apostolic Fathers and beyond but I
want to limit ourselves to the Second Vatican Council and a other notable
teachers of the Faith. Vatican II teaches us that Our Lady’s intercession
before the Throne of Grace is, in fact, long standing. Pope Paul VI speaks of
Mary as the intercessor for unity among Christians and world peace, ultimately
giving her the title of “Queen of Peace” (see the 1974 document Marialis
cultus, 5 & 33). Developing
the them of Mary’s maternity based on Vatican II thinking, Pope John Paul II in
his encyclical 1980 Dives in misericordia (no. 9) claims for us that Mary’s
motherhood the eternal Word of God has a special place in our own redemption.
In other places John Paul also speaks of Mary’s assistance in ecumenical work
as the “Mother of Unity” and he reaffirms Pope Paul’s “Queen of Peace” title.
always make distinctions. We have “public revelation” and “private revelation”
when it comes to matters of faith and salvation. The teaching of the Church
says that public revelation ended with the death of Saint John, the beloved
disciple and evangelist. With John’s death revelation is said to be closed as
there were no other direct witnesses to the Resurrection of Jesus from the
dead. Revelation, here, contains all that God has revealed to us in His Son,
Jesus Christ. Since Christ established a Church to continue the ongoing work of
salvation public revelation means that it is contained in sacred Scripture,
Tradition and the Teaching of the Church: what has been handed down from Jesus,
to the Apostles to the bishops and to us. We believe, therefore, that Jesus
Christ is the fullness of revelation; He is the definitive revelation of God.
is considered private when something of the Paschal Mystery (the life, death,
resurrection and ascension) of the Lord is made known to a saint, to Mary, or
through contemplative prayer. While the Apostles were alive revelation
continued to reveal some specific about the Lord as it concerns our salvation
while private revelation does not add anything to what is already revealed in
the public revelation. The contribution to our spiritual lives that a private
revelation makes is a certain guidance, application, correction or exhortation.
As examples of this would be the 14 Marian apparitions and saints like Faustina,
Catherine of Siena, Margaret Mary Alacoque and Catherine Labouré. While all of
things these saints have revealed to us assist us in our faith they are
considered to be private revelation but with a prophetic quality to them. But
the Church does not bind our consciences to believe these private revelations
because they are not part of the revelation given to us through the apostles.
revelation, nonetheless, has a special place in theological reflection and must
be considered sympathetically as there is an element of private revelation that
is prophetic. Saint Thomas Aquinas writes, “in every period there have always
been some who have the spirit of prophecy, not to set forth new teaching of the
faith, but to give direction to human activities” (Summa theologiae II-II, 174,
6 ad 3).
The feast of Our Lady of Lourdes leads us to recall the infallible doctrine of the Immaculate Conception of Mary. This feast reminds us of the extraordinary events in 1858 when the Virgin Mary identified herself to Bernadette Soubirous on the banks of the Gave River near Lourdes, France as the Immaculate Virgin. The apparition of the Immaculate Virgin Mary came four years after the Church promulgated the dogma of the Immaculate Conception.
There were 18 apparitions with the last one on July 16, 1858.
The message given to Bernadette at Lourdes is a Gospel message: Mary calls all people to believe in the Gospel and always keeping in mind that God loves and cares for each of us. It is a “Prodigal Son” message of calling back sinners to a loving Father. This road of conversion to Christ is a personal, intimate encounter with the Lord. It is lived in the faith community of the Church. This is a message of healing of the heart and not only physical healing, which is one way of manifesting a spiritual healing. God’s healing of the heart goes to the deepest places where we are often unaware.
Our prayer, then, is what the Church prays at Mass:
God of mercy, we celebrate the feast of Mary, the sinless mother of God. May her prayers help us to rise above our human weakness.
The story of Lourdes can be viewed here.
The story of the 67 miracles of Lourdes can heard here.
About the documentary of Lourdes.
Mary, the Mother of God, introduced herself as “I am the Blessed Virgin of the Poor” to an 11 year old girl in 1933. I am not all that familiar with this devotion to Our Lady of Banneux, but it is very appealing to me because of the gentleness of the vision and connection with the poor and the sick.
God our Father, may we always profit by the prayers of the
Virgin Mother Mary, for You bring us life and salvation through Jesus Christ
her Son who lives and regins with You and the Holy Spirit, one God, for ever
from Catechism of the Catholic:
Called in the Gospels “the Mother of
Jesus,” Mary is acclaimed by Elizabeth, at the prompting of the Spirit and
even before the birth of her son, as “the mother of my Lord.” In
fact, the One whom she conceived as man by the Holy Spirit, who truly became
her Son according to the flesh, was none other than the Father’s eternal Son,
the second person of the Holy Trinity. Hence the Church confesses that Mary is
truly “Mother of God.” (495).
from the Directory on Popular and the
Liturgy: The Solemnity of the Holy Mother of God:
On New Year’s Day, the octave
day of Christmas, the Church celebrates the Solemnity of the Holy Mother of
God. The divine and virginal motherhood of the Blessed Virgin Mary is a
singular salvific event: for Our Lady it was the foretaste and cause of her
extraordinary glory; for us it is a source of grace and salvation because
“through her we have received the Author of life.”
The solemnity of the 1
January, an eminently Marian feast, presents an excellent opportunity for
liturgical piety to encounter popular piety: the first celebrates this event in
a manner proper to it; the second, when duly catechised, lends joy and
happiness to the various expressions of praise offered to Our Lady on the birth
of her divine Son, to deepen our understanding of many prayers, beginning with
that which says: “Holy Mary, Mother of God, pray for us, sinners”.
the West, 1 January is an inaugural day marking the beginning of the civil
year. The faithful are also involved in the celebrations for the beginning of
the new year and exchange “new year” greetings. However, they should
try to lend a Christian understanding to this custom making of these greetings
an expression of popular piety. The faithful, naturally, realize that the
“new year” is placed under the patronage of the Lord, and in
exchanging new year greetings they implicitly and explicitly place the New Year
under the Lord’s dominion, since to him belongs all time (cf. Ap 1, 8; 22,13)
connection between this consciousness and the popular custom of singing the Veni
Creator Spiritus can easily be made so that on 1 January the faithful can pray
that the Spirit may direct their thoughts and actions, and those of the
community during the course of the year.+New year greetings also include an
expression of hope for a peaceful New Year. This has profound biblical,
Christological and incarnational origins. The “quality of peace” has
always been invoked throughout history by all men, and especially during violent
and destructive times of war.
The Holy See shares the profound aspirations of
man for peace. Since 1967, 1 January has been designated “world day for
peace”. Popular piety has not been oblivious to this initiative of the
Holy See. In the light of the new born Prince of Peace, it reserves this day
for intense prayer for peace, education towards peace and those value
inextricably linked with it, such as liberty, fraternal solidarity, the dignity
of the human person, respect for nature, the right to work, the sacredness of
human life, and the denunciation of injustices which trouble the conscience of
man and threaten peace. (115-117)