I toss the same general post up every year. I don’t care. No need to search my brain for heartfelt spiritual metaphors from Daily Life™. When we have the Monkees!
Riu riu chiu, la guarda ribera;
Dios guardo el lobo de nuestra cordera,
Dios guardo el lobo de neustra cordera.
El lobo rabioso la quiso morder,
Mas Dios poderoso la supo defender;
Quisola hazer que no pudiese pecar,
Ni aun original esta Virgen no tuviera.
Riu, riu chiu…
Este qu’es nacido es el gran monarca,
Christo patriarca de carne vestido;
Hemos redemido con se hazer chiquito,
Aunqu’era infinito, finito se hiziera.
River, roaring river, guard our homes in safety,
God has kept the black wolf from our lamb, our Lady.
God has kept the black wolf from our lamb, our Lady.
Raging mad to bite her, there the wolf did steal,
But our God Almighty defended her with zeal.
Pure He wished to keep Her so She could never sin,
That first sin of man never touched the Virgin sainted.
River, roaring river…
He who’s now begotten is our mighty Monarch,
Christ, our Holy Father, in human flesh embodied.
He has brough atonement by being born so humble,
Though He is immortal, as mortal was created.
River, roaring river…
And the Kingston Trio:
More from Fr. Steve Grunow on the song and the feast.
It’s a good day to download a free e-book on Mary – Mary and the Christian Life, which I wrote a few years ago, and is now out of print…you can have it! Go here for the pdf download.
Also, today is a good day (as is every day!) to think about the rosary.
Now for the good stuff, from someone who actually knows what he’s talking about…a few selections from “Father Benedict” – on this feast.
In Mary shines forth the eternal goodness of the Creator who chose her in his plan of salvation to be the mother of his Only-begotten Son; God, foreseeing his death, preserved her from every stain of sin (cf. Concluding Prayer). In this way, in the Mother of Christ and our Mother the vocation of every human being is perfectly fulfilled. All men and women, according to St Paul, are called to be holy and blameless in God’s sight, full of love (cf. Eph 1: 4, 5).
Looking at Mary, how can we, her children, fail to let the aspiration to beauty, goodness and purity of heart be aroused in us? Her heavenly candour draws us to God, helping us to overcome the temptation to live a mediocre life composed of compromises with evil, and directs us decisively towards the authentic good that is the source of joy.
What a great gift to have Mary Immaculate as mother! A mother resplendent with beauty, the transparency of God’s love. I am thinking of today’s young people, who grow up in an environment saturated with messages that propose false models of happiness. These young men and women risk losing hope because they often seem orphans of true love, which fills life with true meaning and joy. This was a theme dear to my Venerable Predecessor John Paul II, who so often proposed Mary to the youth of our time as the “Mother of Fair Love”. Unfortunately, numerous experiences tell us that adolescents, young people and even children easily fall prey to corrupt love, deceived by unscrupulous adults who, lying to themselves and to them, lure them into the deadends of consumerism; even the most sacred realities, like the human body, a temple of God’s love and of life, thus become objects of consumption and this is happening earlier, even in pre-adolescence. How sad it is when youth lose the wonder, the enchantment of the most beautiful sentiments, the value of respect for the body, the manifestation of the person and his unfathomable mystery!
Dear friends, in Mary Immaculate we contemplate the reflection of the Beauty that saves the world: the beauty of God resplendent on the Face of Christ. In Mary this beauty is totally pure, humble, free from all pride and presumption.
On 8 December we celebrate one of the most beautiful Feasts of the Blessed Virgin Mary: the Solemnity of the Immaculate Conception. But what does Mary being “Immaculate” mean? And what does this title tell us? First of all let us refer to the biblical texts of today’s Liturgy, especially the great “fresco” of the third chapter of the Book of Genesis and the account of the Annunciation in the Gospel according to Luke. After the original sin, God addresses the serpent, which represents Satan, curses it and adds a promise: “I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heel” (Gn 3: 15). It is the announcement of revenge: at the dawn of the Creation, Satan seems to have the upper hand, but the son of a woman is to crush his head. Thus, through the descendence of a woman, God himself will triumph. Goodness will triumph. That woman is the Virgin Mary of whom was born Jesus Christ who, with his sacrifice, defeated the ancient tempter once and for all. This is why in so many paintings and statues of the Virgin Immaculate she is portrayed in the act of crushing a serpent with her foot.
Luke the Evangelist, on the other hand, shows the Virgin Mary receiving the Annunciation of the heavenly Messenger (cf. Lk 1: 26-38). She appears us the humble, authentic daughter of Israel, the true Zion in which God wishes to take up his abode. She is the shoot from which the Messiah, the just and merciful King, is to spring. In the simplicity of the house of Nazareth dwells the pure “remnant” of Israel from which God wants his People to be reborn, like a new tree that will spread its branches throughout the world, offering to all humanity the good fruit of salvation. Unlike Adam and Eve, Mary stays obedient to the Lord’s will, with her whole being she speaks her “yes” and makes herself entirely available to the divine plan. She is the new Eve, the true “mother of all the living”, namely, those who, because of their faith in Christ, receive eternal life.
The mystery of the Immaculate Conception is a source of inner light, hope and comfort. Amidst the trials of life and, especially, the contradictions that man experiences within and around himself. Mary, Mother of Christ, tells us that Grace is greater than sin, that God’s mercy is more powerful than evil and it is able to transform it into good. Unfortunately, every day we experience evil, which is manifested in many ways including relationships and events, but whose root is in the human heart, a wounded, sick heart that is incapable of healing itself. Sacred Scripture reveals to us that the origin of all evil is disobedience to God’s will and that death has the upper hand because human freedom has yielded to the temptation of the Evil One.
But God does not fail in his plan of love and life: through a long and patient process of reconciliation he prepared the new and eternal Covenant, sealed in the Blood of his Son, who in order to offer himself in expiation was “born of woman” (Gal 4:4). This woman, the Virgin Mary, benefited in advance from the redeeming death of her Son and was preserved from the contagion of sin from the moment of her conception. Therefore, with her Immaculate Heart, she tells us: entrust yourselves to Jesus, he saves you.
The expression “full of grace” indicates that marvellous work of the love of God, who through his Only-Begotten Son incarnate who died and rose again, wanted to restore to us the life and the freedom, lost by original sin. Because of this, since the 2nd century both in the East and the West, the Church invokes and celebrates the Virgin who with her “yes” brought Heaven closer to earth, becoming “Genetrix of God and nurturer of our life”, as St Romanus the Melodus expressed it in an old song…
The light that shines from the figure of Mary also helps us to understand the true meaning of original sin. Indeed that relationship with God which sin truncates is fully alive and active in Mary. In her there is no opposition between God and her being: there is full communion, full understanding. There is a reciprocal “yes”: God to her and her to God. Mary is free from sin because she belongs entirely to God, she empties herself totally for him. She is full of his Grace and of his Love.
To conclude, the Doctrine of the Immaculate Conception of Mary expresses the certainty of faith that God’s promises have been fulfilled and that his Covenant does not fail but has produced a holy root from which came forth the blessed Fruit of the whole universe, Jesus the Saviour. The Immaculate Virgin shows that Grace can give rise to a response, that God’s fidelity can bring forth a true and good faith.
And for even more substance from a homily he gave in 2005 on the feast – it was also the 40th anniversary of the closing of the Second Vatican Council. It’s lengthy but SO worth it, an excellent reflection of what he has written elsewhere on it (for example, in this book):
But now we must ask ourselves: What does “Mary, the Immaculate” mean? Does this title have something to tell us? Today, the liturgy illuminates the content of these words for us in two great images.
First of all comes the marvellous narrative of the annunciation of the Messiah’s coming to Mary, the Virgin of Nazareth. The Angel’s greeting is interwoven with threads from the Old Testament, especially from the Prophet Zephaniah. He shows that Mary, the humble provincial woman who comes from a priestly race and bears within her the great priestly patrimony of Israel, is “the holy remnant” of Israel to which the prophets referred in all the periods of trial and darkness.
In her is present the true Zion, the pure, living dwelling-place of God. In her the Lord dwells, in her he finds the place of his repose. She is the living house of God, who does not dwell in buildings of stone but in the heart of living man. She is the shoot which sprouts from the stump of David in the dark winter night of history. In her, the words of the Psalm are fulfilled: “The earth has yielded its fruits” (Ps 67: 7).
She is the offshoot from which grew the tree of redemption and of the redeemed. God has not failed, as it might have seemed formerly at the beginning of history with Adam and Eve or during the period of the Babylonian Exile, and as it seemed anew in Mary’s time when Israel had become a people with no importance in an occupied region and with very few recognizable signs of its holiness.
God did not fail. In the humility of the house in Nazareth lived holy Israel, the pure remnant. God saved and saves his people. From the felled tree trunk Israel’s history shone out anew, becoming a living force that guides and pervades the world.
Mary is holy Israel: she says “yes” to the Lord, she puts herself totally at his disposal and thus becomes the living temple of God.
The second image is much more difficult and obscure. This metaphor from the Book of Genesis speaks to us from a great historical distance and can only be explained with difficulty; only in the course of history has it been possible to develop a deeper understanding of what it refers to.
It was foretold that the struggle between humanity and the serpent, that is, between man and the forces of evil and death, would continue throughout history.
It was also foretold, however, that the “offspring” of a woman would one day triumph and would crush the head of the serpent to death; it was foretold that the offspring of the woman – and in this offspring the woman and the mother herself – would be victorious and that thus, through man, God would triumph.
If we set ourselves with the believing and praying Church to listen to this text, then we can begin to understand what original sin, inherited sin, is and also what the protection against this inherited sin is, what redemption is.
What picture does this passage show us? The human being does not trust God. Tempted by the serpent, he harbours the suspicion that in the end, God takes something away from his life, that God is a rival who curtails our freedom and that we will be fully human only when we have cast him aside; in brief, that only in this way can we fully achieve our freedom.
The human being lives in the suspicion that God’s love creates a dependence and that he must rid himself of this dependency if he is to be fully himself. Man does not want to receive his existence and the fullness of his life from God.
He himself wants to obtain from the tree of knowledge the power to shape the world, to make himself a god, raising himself to God’s level, and to overcome death and darkness with his own efforts. He does not want to rely on love that to him seems untrustworthy; he relies solely on his own knowledge since it confers power upon him. Rather than on love, he sets his sights on power, with which he desires to take his own life autonomously in hand. And in doing so, he trusts in deceit rather than in truth and thereby sinks with his life into emptiness, into death.
Love is not dependence but a gift that makes us live. The freedom of a human being is the freedom of a limited being, and therefore is itself limited. We can possess it only as a shared freedom, in the communion of freedom: only if we live in the right way, with one another and for one another, can freedom develop.
We live in the right way if we live in accordance with the truth of our being, and that is, in accordance with God’s will. For God’s will is not a law for the human being imposed from the outside and that constrains him, but the intrinsic measure of his nature, a measure that is engraved within him and makes him the image of God, hence, a free creature.
If we live in opposition to love and against the truth – in opposition to God – then we destroy one another and destroy the world. Then we do not find life but act in the interests of death. All this is recounted with immortal images in the history of the original fall of man and the expulsion of man from the earthly Paradise.
Dear brothers and sisters, if we sincerely reflect about ourselves and our history, we have to say that with this narrative is described not only the history of the beginning but the history of all times, and that we all carry within us a drop of the poison of that way of thinking, illustrated by the images in the Book of Genesis.
We call this drop of poison “original sin”. Precisely on the Feast of the Immaculate Conception, we have a lurking suspicion that a person who does not sin must really be basically boring and that something is missing from his life: the dramatic dimension of being autonomous; that the freedom to say no, to descend into the shadows of sin and to want to do things on one’s own is part of being truly human; that only then can we make the most of all the vastness and depth of our being men and women, of being truly ourselves; that we should put this freedom to the test, even in opposition to God, in order to become, in reality, fully ourselves.
In a word, we think that evil is basically good, we think that we need it, at least a little, in order to experience the fullness of being. We think that Mephistopheles – the tempter – is right when he says he is the power “that always wants evil and always does good” (J.W. von Goethe, Faust I, 3). We think that a little bargaining with evil, keeping for oneself a little freedom against God, is basically a good thing, perhaps even necessary.
If we look, however, at the world that surrounds us we can see that this is not so; in other words, that evil is always poisonous, does not uplift human beings but degrades and humiliates them. It does not make them any the greater, purer or wealthier, but harms and belittles them.
This is something we should indeed learn on the day of the Immaculate Conception: the person who abandons himself totally in God’s hands does not become God’s puppet, a boring “yes man”; he does not lose his freedom. Only the person who entrusts himself totally to God finds true freedom, the great, creative immensity of the freedom of good.
The person who turns to God does not become smaller but greater, for through God and with God he becomes great, he becomes divine, he becomes truly himself. The person who puts himself in God’s hands does not distance himself from others, withdrawing into his private salvation; on the contrary, it is only then that his heart truly awakens and he becomes a sensitive, hence, benevolent and open person.
The closer a person is to God, the closer he is to people. We see this in Mary. The fact that she is totally with God is the reason why she is so close to human beings.
For this reason she can be the Mother of every consolation and every help, a Mother whom anyone can dare to address in any kind of need in weakness and in sin, for she has understanding for everything and is for everyone the open power of creative goodness.
In her, God has impressed his own image, the image of the One who follows the lost sheep even up into the mountains and among the briars and thornbushes of the sins of this world, letting himself be spiked by the crown of thorns of these sins in order to take the sheep on his shoulders and bring it home.
As a merciful Mother, Mary is the anticipated figure and everlasting portrait of the Son. Thus, we see that the image of the Sorrowful Virgin, of the Mother who shares her suffering and her love, is also a true image of the Immaculate Conception. Her heart was enlarged by being and feeling together with God. In her, God’s goodness came very close to us.