Rose 42
Only once will I play your Straw-Man Game.
So Eat Protestant Crow . . . On the Historical and Catholic Church's 1,987 year written, oral traditions of "Mary, the Mother of God."
rose42 You are so full of Protestant Compost hog-wallop . . . and the Straw-Man method of diverting Protestant lies . . .
I'm going to prove you wrong by the written historical accounts and art work.
By the way, firstly Catholics distinguish veneration from worship. Catholics ("Do-Not worship Mary") as in your false "Thick-headed" delusional Protestant mind.
Now rose42 then it's your chance to disprove the Historical, Catholic Church Traditions and Biblical Cannon narratives.
1. Early art work, Marian veneration . . .
The Catacomb of Priscilla are an archaeological site on the Via Salaria in Rome, Italy.
Situated in what was a quarry in Roman times. This quarry was used for Christian burials from the late 2nd century through the 4th century. AD 100 to 300 AD.
Mary's role in salvation and redemption. Artwork; The Virgin Mary from the Ghent Altarpiece, AD 1432
2. Development of Marian doctrines
The theological development of devotion to Mary begins with Saint Justin Martyr (100–165) who articulated Mary’s role in salvation history as the Second Eve.[53]
This was followed up by Saint Irenæus, whom Herbert Thurston calls "the first theologian of the Virgin Mother".[16]
The Church's magisterium has identified four teachings about Mary as dogmas of faith.
These include belief in her virginal conception of Jesus, taught by the First Council of Nicaea in 325.
The Council of Ephesus in 431 applied to her the description "Mother of God", (Theotokos).
The perpetual virginity of Mary was taught by the ecumenical Second Council of Constantinople in 553,
which described her as "ever virgin", and was expressed also, by the Lateran synod of October 649,[54]
The doctrine of the Immaculate Conception states that from the first moment of her existence Mary was without original sin.[55]
This doctrine was proclaimed a dogma ex cathedra by Pope Pius IX in 1854.
The dogma of the Assumption of Mary, defined by Pope Pius XII in 1950, states that, at the end of her earthly life, she was assumed into heavenly glory body and soul.,
3. The practice of invoking the aid of the Mother of Christ had become more familiar to the faithful some time before any expression of it in the writings of the Early Church Fathers.
https://en.wikipedia.org/wiki/Veneration_of_Mary_in_the_Catholic_ChurchEarly Christians' love for Mary intuited, frequently in anticipation, certain aspects of the mystery of the Blessed Virgin, calling the attention of theologians and pastors to them.[17] Venerative and devotional practices have often preceded formal theological declarations by the Catholic Magisterium Church.
The veneration of the Blessed Virgin takes place in various ways.
a. Marian prayers and hymns usually begin with praise of her,
b. Followed by petitions.[19]
The number of Marian titles continued to grow as of the 3rd century, and many titles existed by the 5th century, growing especially during the Middle Ages.[20]
Saint Hippolytus of Rome being an early example.[59][64]
Saint Ambrose, who lived in Rome before going to Milan as its bishop, venerated Mary as an example of Christian life and is credited with starting a Marian cult of virginity in the 4th century.[65]
Marian veneration was theologically sanctioned with the adoption of the title Theotokos at the Council of Ephesus in 431.
The earliest known churches dedicated to Mary were built shortly after that date, among these the Church of the Seat of Mary (Kathisma) near Mar Elias Monastery, between Jerusalem and Bethlehem.
The first Marian churches in Rome date from the 5th and 6th centuries: Santa Maria in Trastevere, Santa Maria Antiqua and Santa Maria Maggiore.[16]
However, the very earliest church dedicated to the Virgin Mary still dates to the late 4th century in Syria,[dubious – discuss] where[clarification needed] an inscription dedicating it to the Theotokos (Mother of God) was found among the ruins
4. Theological and written basis for the veneration of Mary
a. Veneration for Mary is based on the reference in the Gospel of Luke to Mary as the selected handmaid of the Lord.
b. Who is greeted and praised by both Elizabeth and the angel Gabriel.
c. God's work is further illuminated in the Marian dogmas of the Roman Catholic Church such as the Immaculate Conception and the Assumption, and are, in the Roman Catholic
view, part of the apostolic tradition and divine revelation.[21][22] Catholics distinguish veneration from worship.
5. One of the components of the Catholic veneration of Mary is the focus on her participation in the processes of salvation and redemption.[23]
Roots of Marian Devotion Go Back to Old Testament . . . Main Objections That non-Catholics Present Against Marian Doctrine and Devotion ?
https://www.onepoliticalplaza.com/t-143402-1.htmlhttps://www.catholicculture.org/culture/library/view.cfm?recnum=4549 Marian devotion, The Oldest Hymn to Mary: Written between 250 and 300 A.D. Pre-dates the Hail Mary Prayer
https://www.onepoliticalplaza.com/t-120605-1.htmlhttp://www.patheos.com/blogs/standingonmyhead/2015/11/the-oldest-hymn-to-mary.html? http://www.patheos.com/blogs/standingonmyhead/the-oldest-hymn-to-mary http://silouanthompson.net/2014/03/oldest-hymn-to-the-theotokos/ http://www.patheos.com/blogs/standingonmyhead/2012/04/the-problem-with-primitivism.html Why Did It Take So Long For The Catholic Church To Officially Define The Dogma of the Immaculate Conception Of The Blessed Virgin Mary?
https://www.onepoliticalplaza.com/t-142864-1.htmlMartin Luther’s Devotion to . . . Mary the Mother of God, Jesus Her Son.
https://www.onepoliticalplaza.com/t-142767-1.htmlWhat Does Mary’s Assumption Have To Do with Us?
https://www.onepoliticalplaza.com/t-141876-1.html6. Mary's role in salvation and redemption
This has been explored by such writers as Edward Schillebeeckx and Adrienne von Speyr.[24][25]
One of the components of the Catholic veneration of Mary is the focus on her participation in the processes of salvation and redemption.[23] This has been explored by such writers as Edward Schillebeeckx and Adrienne von Speyr.[24][25]
John's Gospel records her presence at the beginning and end of his public life. Particularly significant is Mary's presence at the Cross, when she received from her dying Son the charge to be mother to the beloved disciple and, in him, to all Christians.[17] The Acts of the Apostles expressly numbers the Mother of Jesus among the women of the first community awaiting Pentecost. John Eudes wrote that: "The Virgin Mary began to cooperate in the plan of salvation, from the moment she gave her consent to the Incarnation of the Son of God".[26]
Lumen gentium, the 1964 Dogmatic Constitution of the Church recognized, "...all the salvific influence of the Blessed Virgin on men originates, not from some inner necessity, but from the divine pleasure. It flows forth from the superabundance of the merits of Christ, rests on His mediation, depends entirely on it and draws all its power from it."[27] In a singular way she cooperated by her obedience, faith, hope, and burning charity in the work of the Savior in giving back supernatural life to souls. "Wherefore she is our mother in the order of grace."[28]
One of the first scholars to offer theological foundations on the subject of the Immaculate Conception was the Franciscan Duns Scotus who developed the concept that Mary was preserved from sin by the redemptive virtue of Jesus.[29][30][31] Devotions to and the veneration of the Virgin Mary continued to spread, as she came to be seen as the helpful mother of Christians, and by the 15th century these practices had oriented many Catholic devotions.[32]
7. Liturgical aspects
In the first three centuries the emphasis was on the veneration of martyrs, as a continuation of the yearly celebrations of their death, e.g. as noted in the early Christian text on the Martyrdom of Polycarp.[57]
In the Eastern traditions Mariology developed through liturgical veneration within the framework of the feasts relative to the Incarnation.[58] In the early part of the 3rd century, Hippolytus of Rome recorded the first liturgical reference to the Virgin Mary, as part of the ordination rite of a bishop.[59] Marian feasts appeared in the 4th century, and the feast of the "Memory of Mary, Mother of God" was celebrated on August 15 in Jerusalem by the year 350.[59][60]
The Roman Catholic liturgy is one of the most important elements of Marian devotions.
Many Marian feasts are superior to the feast days of the saints. The liturgical texts of the Marian feast days all link Mary to Jesus Christ.
John's Gospel records her presence at the beginning and end of his public life.
Particularly significant is Mary's presence at the Cross, when she received from her dying Son the charge to be mother to the beloved disciple and, in him, to all Christians.[17]
The Acts of the Apostles expressly numbers the Mother of Jesus among the women of the first community awaiting Pentecost.
John Eudes wrote that: "The Virgin Mary began to cooperate in the plan of salvation, from the moment she gave her consent to the Incarnation of the Son of God".[26]
One of the first scholars to offer theological foundations on the subject of the Immaculate Conception was the Franciscan Duns Scotus.
23 December 1265 and 17 March 1266
Who developed the concept that Mary was preserved from sin by the redemptive virtue of Jesus.[29][30][31] Devotions to and the veneration of the Virgin Mary continued to spread, as she came to be seen as the helpful mother of Christians, and by the 15th century these practices had oriented many Catholic devotions.
Growth of Marian culture
Santa Maria Maggiore, the first Marian church in Rome, originally built between 430 and 440.[67]
In the early Middle Ages, veneration of Mary was particularly expressed in monasteries, especially those of the Benedictines. Chants such as Ave Maris Stella and the Salve Regina emerged and became staples of monastic plainsong.[68]
In the 8th century, The Little Office of the Blessed Virgin Mary developed from the monks' practice of praying the Canonical hours.
The Carolingians encouraged Marian piety by the celebration of Marian feast days and the dedication of churches in her honor.[53] Devotional practices grew in number.
The Romanesque period saw the construction of major Marian churches, such as Speyer Cathedral (also known as the Mariendom) in Speyer, Germany, and Our Lady of Flanders Cathedral in Tournai, Belgium. From the year 1000 onward more and more churches, including many of Europe's greatest cathedrals were dedicated to Mary. Gothic cathedrals, such as Notre Dame de Paris as well as Our Lady of Chartres near Paris, were major masterworks of the time. Construction of Santa Maria Assunta Cathedral in Siena, Italy and Notre-Dame Cathedral, Luxembourg increased the number of churches devoted to the Virgin Mary.
The 12th and 13th centuries saw an extraordinary growth of the cult of the Virgin in Western Europe, inspired in part by the writings of theologians such as Bernard of Clairvaux. The movement found its grandest expression in the French cathedrals, often dedicated to “Our Lady", such as Notre-Dame de Paris and Notre-Dame de Bayeux among others.[69] Walsingham and other places of Marian pilgrimage developed large popular followings. At the height of the pilgrimage movement in the 11th and 12th centuries, hundreds of people were traveling almost constantly from one Marian shrine to the next.[70]
However, at the same time new Marian devotions were starting in Latin America based on Saint Juan Diego's 1531 reported vision of Our Lady of Guadalupe. The ensuing Marian pilgrimages have continued to date and the Marian Basilica on Tepeyac Hill remains the most visited Catholic shrine in the world.[74] In the 17th and 18th centuries writings by the saints, coupled with papal encouragements, increased the growth of Marian devotions, and gave rise to the definition and declaration of new Marian doctrines.[75]
Marian culture continues to develop within the Catholic Church. In 1974, after 4 years of preparation, Pope Paul VI issued the Apostolic Letter Marialis Cultus. In this document, (which was subtitled For the Right Ordering and Development of Devotion to the Blessed Virgin Mary) Paul VI not only discussed the history of Marian devotions but also overviewed their rationale and provided suggestions for their future direction, emphasising their theological and pastoral value.
Catholic view of Marian apparitions
Many Marian apparition have been reported by believers, including Our Lady of Lourdes, Our Lady of Guadalupe, and Our Lady of Fatima.[144][145][146]
In some cases (e.g. Saint Padre Pio or Sister Maria Pierina De Micheli) these have involved visions of Jesus and Mary and sometimes include a spoken element.
The official position of the Holy See is that while the Holy Office has approved a few apparitions of the Virgin Mary, Roman Catholics at large are not required to believe them.
However, many Catholics express belief in Marian apparitions.[147]
This has included popes, e.g. four popes, i.e. Pope Pius XII, Pope John XXIII, Pope Paul VI, and Pope John Paul II have supported the Our Lady of Fátima messages as supernatural.
Pope John Paul II was particularly attached to Fátima and credited Our Lady of Fátima with saving his life after he was shot in Rome on the Feast Day of Our Lady of Fátima in May 1981.
He donated the bullet that wounded him on that day to the Roman Catholic sanctuary at Fátima Portugal.[144][148][149]
As a historical pattern, Vatican approval seems to have followed general acceptance of a vision by well over a century in most cases.
According to Father Salvatore M. Perrella of the Mariunum Pontifical Institute in Rome, of the 295 reported apparitions studied by the Holy See through the centuries only 12 have been approved, the latest being in May 2008
Rose42 wrote:
Proof biblically? It's been shown and proven so many times -biblically - how and why praying to Mary is idol worship. Read.