Mary the Dawn, Christ the Perfect Day

An anonymous poet wrote a poem that speaks metaphorically of the relationship between Jesus and His mother Mary. This poem is one of the hymns suggested for the Morning Prayer of the Liturgy of the Hours' "Common of the Blessed Virgin Mary". The poem now exists in its edited form by the Dominican Sisters of Summit (1972). The poems reads as follows:

Mary the dawn, Christ the Perfect Day;
Mary the gate, Christ the Heavenly Way!
Mary the root, Christ the Mystic Vine;
Mary the grape, Christ the Sacred Wine!
Mary the wheat, Christ the Living Bread;
Mary the stem, Christ the Rose blood-red!
Mary the font, Christ the Cleansing Flood;
Mary the cup, Christ the Saving Blood!
Mary the temple, Christ the temple's Lord;
Mary the shrine, Christ the God adored!
Mary the beacon, Christ the Haven's Rest;
Mary the mirror, Christ the Vision Blest!
Mary the mother, Christ the mother's Son
By all things blest while endless ages run. Amen.

In just fourteen lines, the anonymous poet gives us a glimpse of that deep mystery of the Incarnation. The poet uses symbols to express the relationship of the divine to the human. This is an excellent poem to meditate when there is an opportunity to strengthen devotion to Mary and Jesus, especially the twin hearts of Jesus and Mary (the Sacred Heart of Jesus and the Immaculate Heart of Mary).

Many theologians and scholars who study aspects of Marian devotion would want to see this poem also expressed in religious art. Some religious art portray only the image of the Blessed Virgin Mary. There are statues or paintings which present Mary alone in the artist's presentation. Modern theologians and scholars would prefer that religious artists portray Mary and Jesus together in whatever medium they use (like Mary holding the Child Jesus in her arms, or like the sculptured image of the "Pieta"). This way of presenting Jesus and Mary in religious art will help the faithful really see (as in the poem) how Mary is related to the mission and ministry of Christ Jesus.

If the reader were to use his imagination to extend the above poem to more metaphors, then he can add his own personal spiritual insights to the poem mentioned above.

As an example, one can add:

Mary the ark, Christ the Rainbow's Promise
Mary the star, Christ the Newborn King
Mary the tree, Christ the Sacred Fruit
Mary the chalice, Christ the Eternal Spring
Mary the womb, Christ the Word Enfleshed
Mary the well, Christ the Living Water

In the books of St. Louis-Marie Grignion de Montfort (Secret of Mary and True Devotion to Mary), one can find so many symbols and metaphors that also present the relationship of Jesus and Mary as in the poem given above. Montfort is an expert in presenting Mary as the best way to obtain Christ, the Eternal Wisdom of God. He attests to a part of the Litany of Mary where Mary is presented as the "Seat of Wisdom".

Sources of this blog post

• The Who's Who of Heaven: Saints for All Seasons, by Msgr. John P. Kleinz
• God Alone, by Montfort Publications, Inc.

Loaves and Fishes by Joseph Grassi

Loaves and Fish

By Joseph A. Grassi

Introduction

One key to understanding the New Testament is to look at it from the angle of Christ's use of meals in His ministry and preaching. This was a discovery made by studies of biblical scholars using modern tools that help understand the "food language" in the Gospels. They also point out that this has a counterpart in the Old Testament, through the "manna" eaten by the Israelites in the book of Exodus. The book, "Loaves and Fishes", by Joseph A. Grassi, says that the gospels are not merely "food for thought and reflection", but rather refer to actual food or bread, which is found in almost every page of the four gospels. Grassi's book, studies this food language by analyzing the miraculous feeding narratives (the multiplication of the loaves) in each of the four gospels.

Analyzing Matthew 14:13-21

When this passage of the gospel is read every 18th Sunday of the Year (A), one will notice that it comes from Matthew's version of the multiplication of the loaves. Author Grassi makes an analysis and comparative study of this passage. He says that the mentioning of five thousand men, not counting women and children, is a custom that goes back to ancient times when meals and banquets were usually men's affairs. However, when the women and children were included in the text of the gospel, Grassi sees this as in agreement with the emphasis on the theme of family provided by Matthew in his gospel. One has only to note that Matthew mentions in his first two chapters the names of Joseph, Mary, and the child Jesus frequently (indicating the theme of family).

Parallel study of Matthew 14:19 and Matthew 26:26

Author Grassi also takes the gospel verse of Matthew 14:19 and makes a parallel study of it with the text of Matthew 26:26 (on the Last Supper passage). He says that the action of blessing done by Jesus in both these gospel verses show a striking similarity.

• Matthew 14:19 (on the Feeding of the Five Thousand)


• took the five loaves and two fish
• [he] blessed
• and broke them
• and gave the loaves
• to the disciples


• Matthew 26:26 (on the Last Supper event)


• took bread
• [he] blessed it
• broke it
• gave it [the bread]
• to his disciples

And when one also looks at the words of the Eucharistic Prayer I of the Holy Mass, you will also find an important similarity

• Eucharistic Prayer I (Holy Mass liturgy)


• he took bread in his sacred hands
• he gave you [Father] thanks and praise
• He broke the bread
• gave it [the bread]
• to his disciples

The Eucharist Prayer I of the Holy Mass

From these parallels, one can see how the words of consecration in the Eucharistic Prayer I of the Mass, takes its source from both the miracle account of the multiplication of the loaves and the Last Supper event. Author Grassi also mentions in a special way how the last phrase "to the [his] disciples" conveys an important meaning for Catholics today: that this sequence in which Jesus' action of giving the bread to the disciples, and the disciples also giving the loaves to the crowd (in the event of the multiplication of the loaves), invites all the Catholic faithful (clergy, religious and lay) to continue this Eucharistic tradition in the Church. All Catholics of all walks of life are to participate in the Eucharistic action of sharing and giving Jesus (the Bread of Life) by extending the Eucharistic spirit of charity to all people in the particular situations of their life and work.

Outline of Joseph A. Grassi's book

There are many more details in Grassi's interpretation. His book actually encompasses the four feeding narratives in the gospels of Matthew, Mark, Luke and John. For those interested to learn more of what is found in this New Testament study, Grassi's book is outlined as follows:

• The Four Feeding Narratives in Parallel Columns
• Antecedent Biblical Feeding Motifs
• The Markan Feeding Narratives
• The Matthean Version
• The Lukan Version
• The Johannine Version
• General Conclusion: Bread, a Central Issue in the Four Gospels

Biographical information on Grassi

Author Joseph A. Grassi is a professor in the department of religious studies at Santa Clara University. His interest in the feeding narratives also has its pastoral side: he has initiated in many churches the Skip-A Meal program to provide food for the hungry. His other books are: "God Makes Me Laugh: A New Approach to Luke"; "The Hidden Heroes of the Gospels"; and "Children's Liberation: A Biblical Perspective".

Great Mendicant Orders

Four Great Mendicant Orders in the Church of the Middle Ages

Introduction

Religious orders that have embodied the ideal of unconditional poverty are called mendicant orders. These religious orders acquired great significance in the ecclesiastical life of the Middle Ages. They did so not only because of their witness to the holy poverty of Christ, but also because they provided well-known and impressive preachers, and very important theologians of the High Middle Ages.

The four mendicant orders

Although foremost among the mendicant orders are the Franciscans (founded by St. Francis of Assisi) and the Dominicans (founded by St. Dominic de Guzman), there are two other mendicant orders which espoused the vow of unconditional poverty: the Hermits of St. Augustine (receiving papal approbation in 1256 A.D.), and the Carmelites (who relocated themselves in Europe and became a mendicant order in 1247 A.D.).

A spiritual response to the rich-and-poor divide

The Church at that time was greatly divided between a wealthy and powerful clergy and an increasingly wealthy Christian laity, versus, a poor and marginalized populace. To resolve this problem, God called saints in the persons of St. Francis and St. Dominic, to overcome this situation inwardly through the imitation of the poverty of Christ - teaching their era the way to possess and to renounce at the same time. Both Francis and Dominic worked hard to found a religious order that would reintroduce the gospel spirit of poverty in the Church and the society of their time.

Pope Innocent III

Pope Innocent III was considered the most powerful pope of the Middle Ages. Under his leadership, the papacy was led to the zenith of its power - "achieving a dizzying and untenable height". It was not anymore the emperor but rather the pope who became the supreme arbiter of western Christianity. It was to this pope, that St. Francis of Assisi and a few of his companions went to, in Rome in c. 1209 A.D., to obtain approval for his way of life and the authorization to preach. Since Pope Innocent III recognized St. Francis as the man he saw in his dream who supported the pillars of the Church, he granted Francis authority.

The spread of the mendicant orders

After receiving approbation from Pope Innocent III for his work, Francis continued in his preaching and his ideas spread with unprecedented speed. The Franciscans quickly became well-known, and everywhere, St. Francis' appearance caused a profound impression on all peoples of all levels in society.

St. Dominic de Guzman was another influential saint who founded a mendicant order which spread rapidly. Living in the same era as St. Francis, St. Dominic de Guzman had a different personality. Being a canon regular, and aware of the destructive influence of the Cathari heresy in southern France, he decided to convert them by becoming an itinerant preacher and live in apostolic poverty. He accepted the Franciscan rule of poverty but saw that there is something else needed: good theological training. This was necessary to produce well-found sermons in preaching. Though St. Dominic and his followers were not approved at the 4th General Council of the Lateran in 1215 A.D., they were eventually approved by Pope Honorius III in 1216 A.D. The Dominican order grew and like the Franciscans, they also had a separate religious order for women, and a Third Order for lay people.

Theological influence

In the 12th and 13th centuries A.D., theological studies among the clergy shifted from the spirit of the ancient Christian patristics and Church fathers, to the newly developing theological movements in the universities. One of the prime movers of this theological movement was St. Anselm of Canterbury (d. 1109 A.D.). He is regarded as the "father of scholasticism". According to St. Anselm, faith could be supported by the intellect. This general thinking also involved the scholasticism of Peter Abelard (1079-1142 A.D.) and Peter Lombard (d. 1160 A.D.). But further more developments in this scholastic movement was needed to increase the theological importance and influence of Catholic thinking at the time. What was needed was a "high scholasticism". This developed in the 13th century A.D. This made theological thinking reach its absolute prime. It found great appeal among the members of the mendicant orders. These were the foremost representatives of this "high scholasticism": the Dominicans represented by St. Albert the Great (d. 1280 A.D.), St. Thomas Aquinas (d. 1274 A.D.), Meister Eckhart (d. 1328 A.D.), and the Franciscans represented by St. Bonaventure (d. 1274 A.D.) and Duns Scotus (d. 1308 A.D.).

The ideal of gospel poverty

At a time when a dilemma in the Church and society was present, God answers by calling great saints to respond to the particular needs and difficulties of that age. Through their witness of evangelical poverty as lived and taught by Christ, they have started and founded mendicant orders which will always remind the Church and societies of every generation that the ideal of evangelical poverty will always make us closer to the person of Christ.