Our Lady of Pompeii (Manr Face of Mary Book II)

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A Prayer to Our Lady of Pompeii (o Be Recited On the 8th of May and the First Sunday in October.)

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Let the flame of your I want to love you. I want to love Jesus, Act of Entrustment to Mary 1. As we near the end of this Jubilee Year, when you, O I give thee all myself, and, to show my devotion to thee, I consecrate I greet thee, Mary, Mother of the Son of Akathist Hymn to the Blessed Virgin Mary The entire service is either sung or chanted, preferably sung, to traditional melodies.

If the Listen to our prayers and help us in our R- And she conceived of the Holy Spirit.

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Aspiration to Mary O Mary, conceived without sin, pray for us who have recourse to thee. Holy Mary, pray for Aspiration to Mary by St. Alphonsus Liguori O Mary, conceived without sin, pray for us who have recourse to thee. Sorrowful and Immaculate Heart of Mary, pray for us, Prayer to the Assumption of Mary Father in heaven, all creation rightly gives you praise, for all life and all holiness come from Prayer for the Assumption of Mary Father in heaven, all creation rightly gives you praise, for all life and all holiness come from For the Beatification of Jacinta Marto O Mary, who in thy maternal love hast chosen little Jacinta to be the confidante of thy Immaculate To Our Blessed Mother We fly to your protection, most holy Mother of God; please listen to our petitions and needs, and Blessed Mother May the Blessed Mother come into your life today with a special blessing for you.

May you Thou, Most Refuge of sinners, Mother of those Pray for us today.

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Consecration of the Church and the World to the Blessed Virgin Mary O you, who more than any other human being have been consecrated to the Holy Spirit, help your The applicability of this passage to Mary is based on the following considerations: At least part of the verses refer to the mother whose son is to rule all the nations with a rod of iron; according to Psalm , this is the Son of God , Jesus Christ , Whose mother is Mary.

It was Mary's son that "was taken up to God , and to his throne" at the time of His Ascension into heaven. The dragon, or the devil of the earthly paradise cf. Apocalypse ; , endeavoured to devour Mary's Son from the first moments of His birth, by stirring up the jealousy of Herod and, later on, the enmities of the Jews.

Owing to her unspeakable privileges, Mary may well be described as "clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars". It is true that commentators generally understand the whole passage as applying literally to the Church , and that part of the verses is better suited to the Church than to Mary.

But it must be kept in mind that Mary is both a figure of the Church , and its most prominent member. What is said of the Church , is in its own way true of Mary.

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Hence the passage of the Apocalypse does not refer to Mary merely by way of accommodation [], but applies to her in a truly literal sense which appears to be partly limited to her, and partly extended to the whole Church. Mary's relation to the Church is well summed up in the expression "collum corporis mystici" applied to Our Lady by St. Bernardin of Siena. As to the first exception, the eminent writer says: Christians have never gone to Scripture for proof of their doctrines , till there was actual need, from the pressure of controversy; if in those times the Blessed Virgin's dignity was unchallenged on all hands, as a matter of doctrine , Scripture , as far as its argumentative matter was concerned, was likely to remain a sealed book to them.

After developing this answer at length, the cardinal continues: As to the second objection which I have supposed, so far from allowing it, I consider that it is built upon a mere imaginary fact, and that the truth of the matter lies in the very contrary direction. The Virgin and Child is not a mere modern idea ; on the contrary, it is represented again and again, as every visitor to Rome is aware, in the paintings of the Catacombs.

Mary is there drawn with the Divine Infant in her lap, she with hands extended in prayer , he with his hand in the attitude of blessing. Thus far we have appealed to the writings or the remains of the early Christian era in as far as they explain or illustrate the teaching of the Old Testament or the New , concerning the Blessed Virgin.

In the few following paragraphs we shall have to draw attention to the fact that these same sources, to a certain extent, supplement the Scriptural doctrine. In this respect they are the basis of tradition ; whether the evidence they supply suffices, in any given case, to guarantee their contents as a genuine part of Divine revelation , must be determined according to the ordinary scientific criteria followed by theologians.

Without entering on these purely theological questions, we shall present this traditional material, first, in as far as it throws light on the life of Mary after the day of Pentecost ; secondly, in as far as it gives evidence of the early Christian attitude to the Mother of God. No doubt, the words of St. John , "and from that hour the disciple took her to his own", refer not merely to the time between Easter and Pentecost , but they extend to the whole of Mary's later life.

Still, the care of Mary did not interfere with John's Apostolic ministry. Even the inspired records Acts ; Galatians ; Acts show that the apostle was absent from Jerusalem on several occasions, though he must have taken part in the Council of Jerusalem, A. We may also suppose that in Mary especially were verified the words of Acts : "And they were persevering in the doctrine of the apostles , and in the communication of the breaking of bread , and in prayers ". Thus Mary was an example and a source of encouragement to the early Christian community.

At the same time, it must be confessed that we do not possess any authentic documents bearing directly on Mary's post-Pentecostal life. Place of her life, death, and burial As to tradition , there is some testimony for Mary's temporary residence in or near Ephesus, but the evidence for her permanent home in Jerusalem is much stronger. Arguments for Ephesus Mary's Ephesian residence rests on the following evidence: 1 A passage in the synodal letter of the Council of Ephesus [] reads: "Wherefore also Nestorius , the instigator of the impious heresy , when he had come to the city of the Ephesians, where John the Theologian and the Virgin Mother of God St.

Mary, estranging himself of his own accord from the gathering of the holy Fathers and Bishops. John had lived in Ephesus and had been buried there [], it has been inferred that the ellipsis of the synodal letter means either, "where John. Mary lived", or, "where John. Mary lived and are buried ". John took the Blessed Virgin with him to Patmos , then founded the Church of Ephesus, and buried Mary no one knows where. John to Ephesus and died there. He intended also to remove from the Breviary those lessons which mention Mary's death in Jerusalem , but died before carrying out his intention.

The house was found, as it had been sought, according to the indications given by Catherine Emmerich in her life of the Blessed Virgin. Arguments against Ephesus On closer inspection these arguments for Mary's residence or burial in Ephesus are not unanswerable. As there was in the city a double church dedicated to the Virgin Mary and to St.

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  • John , the incomplete clause of the synodal letter may be completed so as to read, "where John the Theologian and the Virgin. Mary have a sanctuary". This explanation of the ambiguous phrase is one of the two suggested in the margin in Labbe's Collect. John did not found the Church of Ephesus, nor did he take Mary with him to Patmos. It would not be surprising, therefore, if the writer were wrong in what he says about Mary's burial. Besides, Bar-Hebraeus belongs to the thirteenth century; the earlier writers had been most anxious about the sacred places in Ephesus; they mention the tomb of St.

    John and of a daughter of Philip [], but they say nothing about Mary's burying place. Its distance from the city of Ephesus creates a presumption against its being the home of the Apostle St. The historical value of Catherine's visions is not universally admitted.

    Timoni, Archbishop of Smyrna , writes concerning Panaghia-Kapouli: "Every one is entire free to keep his personal opinion". Finally the agreement of the condition of the ruined house in Panaghia-Kapouli with Catherine's description does not necessarily prove the truth of her statement as to the history of the building. John did not permanently remain in the Holy City ; secondly, the Jewish Christians are said to have left Jerusalem during the periods of Jewish persecution cf.

    Acts ; But as St. John cannot be supposed to have taken Our Lady with him on his apostolic expeditions, we may suppose that he left her in the care of his friends or relatives during the periods of his absence. And there is little doubt that many of the Christians returned to Jerusalem , after the storms of persecution had abated.

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    Arguments for Jerusalem Independently of these considerations, we may appeal to the following reasons in favour of Mary's death and burial in Jerusalem : 1 In Juvenal, Bishop of Jerusalem , testified to the presence of Mary's tomb in Jerusalem. It is strange that neither St.