15 Aug Sat - FEAST OF THE ASSUMPTION OF OUR LADY

8/14/2020 3:45:06 PM
Rev. 11:19; 12:1-6,10 / Ps. 44:10,11,12,16 /1 Cor. 15:20-26 / Lk. 1:39-56 (Psalter Proper)

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As we celebrate this Feast of Assumption, the readings help us to recapture two significant events in the life of Mary, the first disciple of Jesus. In response to the good news received from the Angel Gabriel on Elizabeth, Mary immediately visited Elizabeth.

"Mary hears the word and acts on it. Her visit and stay with Elizabeth can be seen as one of the ways in which she becomes a servant of the Lord by becoming a servant of those in need." (Pope John Paul II in 'Redemptoris Mater', 37).

Do we reflect this faith and action in our daily life?

The hymn of praise in Magnificat celebrates God's revolution on behalf of the lowly, poor, rejected or 'anawim' of God. Mary highlighted the Church's preferential love for the poor.

It is said that Magnificat is a poetic interpretation of God's action in Jesus. This is precisely what many of our churches have done during the period of Movement Control Order (MCO). Their actions in reaching out to relieve the suffering of the hungry and needy are indeed heart-warming!

As we celebrate this feast, let us continue to imitate the example Mary has shown us. Her whole life was a total surrender to God's will by faithfully listening to God's word and acting upon it in her daily life.

"Lord, grant us the grace to be attentive listeners to God's word and have the courage to respond like Mary."


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8月15日( 六 )   聖母蒙召升天節

默示錄 11:19;12:1-6,10
聖詠 45[44]:11-12,15,16
格林多前書 15:20-27
路加福音 1:39-56

謹讓我們在這個慶節和讀者們分享,  
教宗碧岳十二世論聖母升天的詔書:


你的肉身是聖的,並備受榮耀

0815.gif教會的教父和偉大聖師們,在聖母升天慶節向信眾講道時,都以教友們已知和已接受的真理為主題。他們只是把這道理的意義和事實,予以更明確的解釋;他們特別清晰地指出:本慶節不僅是為紀念聖母的聖肉身死後從未腐朽,而且是為慶祝她戰勝死亡,和在天上所受的榮耀,一如她的獨生子耶穌基督那樣。

達瑪森.聖若望是這項傳統真理最傑出的宣講者。他把天主聖母的肉身被提升天的事,與她所受的其他恩賜和特恩加以比較,他侃侃地說:「聖母在分娩時既保持了童貞不受損傷,死後也理當保存她的肉身不受腐朽。祂既在胎中孕育了造物主,一如親子,理當居住在天主的帳幕裏。天父所迎娶的新娘,理當住在天主的洞房裏。祂既然瞻仰了被釘在十字架上的兒子,受了如劍穿心的痛苦 ── 她在生祂時所免受的產痛 ── 也理當瞻仰祂與聖父高居寶座。祂既是天主之母,理當享有其子所擁有的權利,並被一切受造物尊敬為天主之母和主之婢女。」

君士坦丁堡的聖日爾曼認為:天主之母童貞瑪利亞的肉身,未曾腐朽而被提升天的特恩,不僅適合於她為天主之母的身分,而且,也適合於她那具有傑出聖德的童身。他說:「你正如經上所載,美麗絕倫的童身,完全貞潔、完全神聖,整個是天主的住所。因此它永不會再歸於灰土;但是,由於是人性的身體,必須經過改變,才能達到那不朽的超越生活;是這同一人性身體,享有一個嶄新而極光榮的存在,並保持完整無缺,享受一種完美的生活。」

另一位古代的作家曾肯定說:「瑪利亞是生命與永生的施與者 ── 救主基督、我們的天主最光榮的母親,基督便使她與自己一樣復活,並永遠分享祂肉身的不朽。祂使聖母從墳墓中復活起來,並以祂獨知的方式把她提升到祂自己身邊。」

這些教父們的推理與觀察,均以聖經為最後根據。聖經記載,主的母親與她的聖子的關係親密無比,常與祂同甘共苦。

尤須注意的是:從第二世紀始,教父們便把童貞瑪利亞看作新厄娃。她隸屬在新亞當權下,但在對抗人類仇敵的戰鬥中,卻與祂密切聯合在一起;這場戰爭,一如原始福音所預言的,當以對罪惡與死亡的徹底勝利為結束。罪惡與死亡在外邦使徒的書信中,總是密切相關的。因此,基督的光榮復活是這勝利的主要行動,和最後獎品。童貞聖母既與其子共同作戰,她的聖身也應受到最後的光榮。一如同一使徒所說:「這必死的將穿上不死的,那時就應驗了經上這句話:死亡在勝利中被吞噬了。」

這樣偉大的天主之母,從永遠開始,照天主預定的計劃,就以神妙的方式與耶穌基督結合在一起;她始孕無玷;成為天主之母,卻仍然是童貞女;她是基督贖世的英勇伴侶,完全戰勝了罪惡及其後果。最後她獲得了諸特恩之冠:在墳墓中免於腐朽。她也與聖子一樣,在戰勝死亡之後,靈魂和肉體一同被提升天,獲享至高的光榮;在天上,她以母后的身分,坐於她聖子 ── 永生不死的君王 ── 右邊,大放光明。


DAILY READINGS

PRAYING WITH THE CHURCH
Pope Francis urges reconciliation in message to Church in China
HOW TO PRAY WITH SHALOM
(theology.org.hk)

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