All Conversations in My Heart
Thursday, November 17, 2016
  Scriptural defense of Bl Mary ever Virgin. Part 1
The reason for this defense.
I will make a statement about the Status of The Holy Ghost, the Divine Eternal Spirit of Supernatural Love and Sanctifying Grace and His Spouse Bl. Mary the Mother of God. The Church, the Catholic Church the original Christian Church which changed her name to Universal (Catholic) in AD 122 due to the Gnostic (pagan) heresies and its denial and unwillingness to see any divinity in Jesus or that any woman could be the Mother of God. The Catholic Church today for all its claim to love both the Spirit and the Spouse goes out of her way to deny These two items of our faith have any right to speak to Their Children or even visit with them. Here goes my firm belief in both first secularly and the spiritually.

The Correctness of Scriptures
Ch.1 The Title Theotokos
Ch.2 Scriptural Proof
Ch.3 Scriptural Law of Inheritance 
Ch.4 The meaning of the expression “Her Firstborn Son”
CH.5 The Tradition that Mary was raised and educated in the Temple.
Ch.6 The meaning of the Words “He knew her not until after her Son was born”
Ch.7 The meaning of the words and the identities of the brothers of Jesus
Ch.8 The Meaning of the words “Mary’s sister was standing near the Cross.
Ch.9 The meaning of our veneration of the Theotokos and our request for her prayers.

The Correctness of Scriptures
One has to be careful in the world of religion today of what Bible one trusts. Catholics, who are truly Apostolic most as an exercise in Faith, Conscience and Free Will must and can only use if they are Latin Rite the Latin Vulgate or the Douai Rheims translation with Bishop Challoner’s footnotes. There are of course other Catholic Versions, one of which I favour Fr Haydock's 1859 version.s The Byzantine Apostolic Church must sincerely believe and trust in the early Slavonic (St Cyril and Methodius translations or the Origen Greek Version called the St. James Version.
Why the St Jerome version of the Latin Vulgate? The Apostolic Church in 380AD chose St Jerome for his linguistic ability to collect the books of the bible together. Why was this needed? Well a book of manuscripts used regularly, wears out. and in reality there were no books just papyrus and wax tablets. The oral teachings become confused by the world and other’s versions. So the Apostolic Church sent Jerome out to correct the Truth. Jerome had the help of all the known church. Hand copying can lead to errors and we can assume that the errors were known but not corrected in hand written illuminated scriptures although footnotes did exist. Jerome collected these together. Jerome was born close to the Adriatic and was Greek by birth and was a well respected linguist.

ON THE TITLE THEOTOKOS OR "MOTHER OF GOD"
Let us come now, with reverence and awe, to the greatest mystery of all - the virgin birth of Him Who pre-existed all existence, of Him Who is Existence itself. We do not propose to explain the mystery, to tell how the womb of a woman born in a manner like us could "contain Him Whom the whole universe cannot contain." Rather, we hope merely to clear up some of the questions arising from the facts.
Mary is the "mother of God." The title "Theotokos" means literally, "the one who gave birth to God."
At first consideration, and without some prayerful and scriptural thought about these titles, they may sound shocking. How can a human, born under the fallen nature, be "the Mother of God?” Surely we should call her only, "the mother of Jesus," or, "the Mother of Christ." When we ask the question, "should we call Mary `mother of God,' or only `mother of Christ', we suddenly realize that this question is not about Mary, but about Jesus Christ Himself. The actual question is this:
"Is Jesus only a special, anointed, Grace­ filled servant of God, or is He, in very truth, God incarnate?"
In other words, "Do we believe in the Holy Trinity or not?" If we believe in the Holy Trinity, and Christ is truly God incarnate, then, of course, Mary is the "mother of God," the "Theotokos. If we reject the dogma of the Trinity and we 'believe that Jesus is only a specially anointed prophet, then we would refuse to call Mary "Theotokos," or "mother of God." We cannot have it both ways without playing blasphemous word games with the nature of our Savior, Jesus Christ, thus forcing our beliefs and personal opinions on history.
We will not pause to discuss this point at length, for it is simply resolved by the question, "Do you believe in Jesus Christ as your God and Savior, or do you consider Him to be only a extraordinary human prophet?" We will take time only to repeat that this mystery cannot be grasped without prayerful, scriptural contemplation of the matter.
Some sectarians suggest that it would be better to think of Mary as the mother of only the human side of Jesus, the man. Such a suggestion is made from a weak humanity, an emotive reasoning that contains no logic or without thought or any form of scriptural­ consciousness. If we said that the child in Mary's womb was not the complete Person, the incarnate God, then we are faced with several problems. First, it would mean that, for a time, Jesus was not God, and then later He became God. This is what some of the Gnostic heretics taught, and it is really Theosophy to say this. In the case of most sectarians, how­ever, it is said only from ignorance and lack of serious thought about the matter. The other problem is that in Christian arguments against legalized "cosmetic" abortions, we argue that the fetus is a complete person, body and soul at conception. The teaching that only part of Jesus' nature was present in Mary's womb, and that His nature was completed later, after His birth, would seem to help justify random abortion, for it means that the fetus is not the complete person. Moreover, if we accept two "births" of Jesus, one in which He was born only as a human, then Jesus was also under the fallen human nature, and Himself in need of redemption. His second "birth" in which God entered Him and made Him half God and half man, would be a totally occult, "new age" type of concept.
Thus, to be an actual Christian, and not a neo-Gnostic who only borrows the name "Christian," one must accept that Mary is truly the Theotokos, the mother of God.

THE SCRIPTURAL, PROPHETIC REASONS FOR MARY'S EVER VIRGINITY

The history of the Church, guided and inspired by the Holy Spirit, has given us a fullness of understanding about the Nativity of Christ and the holy virgin. We know that the virgin birth was foretold by the Prophet Isaiah (7:14), and that Mary was betrothed to the aged Joseph, a close relative of hers. We know how she was raised in the temple itself, in a consecrated manner. Since every aspect of the New Testament, the plan of our redemption is foreshadowed and indicated in the Old Testa­ment, we ought to find some reason for these things, some explanation for them in the Law and the Prophets - as indeed we do. For, the Law itself is only a revelation about man's condition and a revelation of, and preparation for, the redemption of mankind. Apart from those things spoken of directly by the Prophets, as Isaiah says, "A virgin shall bear a child," or as the Greek version of the Septuagint proclaims, “The Virgin shall bear a Child”. The Law itself also contains less clear, but no less profound revelations. There is nothing re­corded in the Scripture "accidentally," every incident has meaning and purpose. The Law reveals the nature of our redemption.
Sacred Tradition has given us certain aspects of the life of Mary and Joseph, which seem to confuse and even anger many sectarians: This includes the familial relationship of Joseph to Mary. In doing so, they in their way condemn virginity by not admitting to the physical relationship between them after marriage. They say that an old relative committed incest with a young woman relative. In fact they Judge the Lord’s Parents by themselves making them as ordinary people, thus denying God chose them specially. Then once again they condemn virginity itself and blas­pheme the Nativity of Christ. They demand, "Show us some precedent for this in Scripture, for we do not accept the guidance of the Holy Spirit dwelling in the Church."
Catholics might well stare in shock at the blasphemy of people who, while professing to believe in Christ, assert that the womb which was the palace, the chalice and the resting place of the Most High God, the pre-eternal Source of all being, might later have experienced penetration, yielding to the passions of fallen humanity. And what other babe could have dwelt in that awesome womb which the very God of holiness and purity Himself had inhabited? What else can we ask other than; “Would God put His seed in a dirty, spoiled cup?” Even as we find in the old testament, "a woman's womb contained the whole of creation".

The Scriptural Law of Inheritance
The question which must be considered is, “Was the marriage of Joseph and Mary legal in the eyes of the Jewish faith?” Nothing else concerns us. They were under the Old Law and it is only that rule which can condemn them not us. This marriage which is for us, is a contract not usually made between family members" First for virgin births, there is no precedent, nor was there a precedent for the creation of universes before God did it. The will of God is its own precedent and if God is the eternal being, the ‘I AM’ then how could there be a precedence? Never the less in this world ‘the community of God’s people’ there is not only precedent, but also a law for the preservation of inheritances. No one dare deny surely, Christ, the Messiah was the hope and inheritance of Israel. Let us look at the Law, then, and see what this precedent is and what it reveals to us about the nature of our redemption.
The promise of the Messiah was the hope and inheritance of Israel and, very specifically, of the tribe of Judah, the house of David. This inheritance, clearly, was to come forth from a woman who was yet a maiden, without the involvement of a man, as the Prophet Isaiah so clearly testifies. Now, the law concerning inheritances falling upon a woman is clearly prophetic, the more so since all such laws of the Old Testament make God the ultimate owner and source of authority over all prop­erty. According to the law, if an Israelite had no son then his daughter would receive the inheritance (Numbers 27:8:11). However, it was considered vital that the inheritance not pass out of the family and especially that it not pass out of the tribe. To prevent this from happening, if a woman was the bearer of the inheritance, she was required to marry a man of her father’s house (Numbers 36.6-8). The case of the daughters of Zelophehad makes this clearer, for they were betrothed to their own first cousins in order to preserve the inheri­tance in their own tribe and in their father's "house" (Numbers 36:11). Yet, God specific­ally forbade all marriages with near relatives, and not only with blood relations, but even with relations of affinity, as we read in Leviti­cus and elsewhere (Leviticus 18:6, etc). What was the reason for this great contradiction? A contradiction, that women were instructed to betroth themselves to men too closely related to them for lawful intercourse and childbearing – this is sheer incest. It could only mean the daughters were expected to remain virgins even after their marriage. How hard it is to accept, believe and follow such an ordinance in today’s world, with its lack of discipline.
Quite simply, the sanctity and preservation of inheritance stood above, or rather, as a special provision to, the former law, and the woman was expected, it would seem, to make this sacrifice for the sake of the inheritance. It did not abolish the former law or set it aside, and so the woman was, if the whole law was to be fulfilled, expected to spend her life as a virgin.
In the case of Mary, who bore the ultimate inheritance of the holy nation, the law itself came into its fullest meaning, and she was betrothed to an elderly family member of very close kin. Both were of the house of David, as must certainly have been the case since she had no brothers and was, therefore, also the bearer of her father's inheritance. But she, having been dedicated to God and having a vow of virginity already, remained within the bounds of the other law also.
So the betrothal of Mary to an elderly relative of the same tribe and house, who could be by consideration, even in the paucity of information of his life he lived must be because of Jewish traditional demands that all men must marry, Joseph could be reckoned to be a Nazirite, (Numbers 6:5) There could be two reasons for Mary’s virginity to be acknowledged, one is a marriage to a relative much too close for intercourse to be lawful, and two his vow to be a Nazirite. All this is provided for provided for in the Jewish Law and traditions. This law and tradition is in itself prophetic of Mary’s special mission as bearer of the Messiah, the heritage of Israel.



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