إعـــــــلان

**الشهاب الثاقب.** · 26-12-2015, 03:41

MARY’S RELATIONSHIP WITH THE TRINITY Pope John Paul II

Our Lady, who was granted the dignity of being the Mother of God, is also the favoured daughter of the Father and the temple of the Holy SpiritMary "is endowed with the high office and dignity of the Mother of the Son of God, and therefore she is also the beloved daughter of the Father and the temple of the Holy Spirit" (Lumen gentium, n. 53). With this quote from the Second Vatican Council, the Holy Father expressed in concise form the Trinitarian dimension of Marian doctrine, which was the subject of his catechesis at the General Audience of Wednesday, 10 January. Here is a translation of his address, which was the 11th in the series on the Blessed Virgin and was given in Italian.
1. The eighth chapter of the Constitution Lumen gentium shows in the mystery of Christ the absolutely necessary reference to Marian doctrine. In this regard, the first words of the Introduction are significant: "Wishing in his supreme goodness and wisdom to effect the redemption of the world, 'when the fullness of time came, God sent his Son, born of a woman ... that we might receive the adoption of sons' (Gal 4:4-5)" (Lumen gentium,n. 52). This son is the Messiah awaited by the people of the Old Covenant, sent by the Father at a decisive moment of history, the "fullness of time" (Gal 4:4), which coincides with his birth in our world from a woman. She who brought the eternal Son of God to humanity can never be separated from him who is found at the centre of the divine plan carried out in history.
The primacy of Christ is shown forth in the Church, his Mystical Body: in her "the faithful are joined to Christ the Head and are in communion with all his saints" (cf. Lumen gentium,n.52). It is Christ who draws all men to himself. Since in her maternal role she is closely united with her Son, Mary helps direct the gaze and heart of believers towards him.
She is the way that leads to Christ: indeed, she who "at the message of the angel received the Word of God in her heart and in her body" (Lumen gentium,n. 53) shows us how to receive into our lives the Son come down from heaven, teaching us to make Jesus the centre and the supreme "law" of our existence.
A unique bond between Mary and the Holy Spirit
2. Mary also helps us discover, at the origin of the whole work of salvation, the sovereign action of the Father who calls men to become sons in the one Son. Recalling the very beautiful expressions of the Letter to the Ephesians: "God, who is rich in mercy, out of the great love with which he loved us, even when we were dead through our trespasses, made us alive together with Christ" (Eph 2:4), the Council gives God the title "most merciful": the Son "born of a woman" is thus seen as the fruit of the Father's mercy and enables us to understand better how this Woman is the "mother of mercy".
In the same context, the Council also calls God "most wise", suggesting a particular attention to the close link between Mary and the divine wisdom, which in its mysterious plan willed the Virgin's motherhood.
3. The Council's text also reminds us of the unique bond uniting Mary with the Holy Spirit, using the words of the Nicene-Constantinopolitan Creed which we recite in the Eucharistic liturgy: "For us men and for our salvation he came down from heaven: by the power of the Holy Spirit he was born of the Virgin Mary, and became man".
In expressing the unchanging faith of the Church, the Council reminds us that the marvellous incarnation of the Son took place in the Virgin Mary's womb without man's co-operation, by the power of the Holy Spirit.
The Introduction to the eighth chapter of Lumen gentium thus shows in a Trinitarian perspective an essential dimension of Marian doctrine. Everything in fact comes from the will of the Father, who has sent his Son into the world, revealing him to men and establishing him as the Head of the Church and the centre of history. This is a plan that was fulfilled by the Incarnation, the work of the Holy Spirit, but with the essential co-operation of a woman, the Virgin Mary, who thus became an integral part in the economy of communicating the Trinity to mankind.
4. Mary's threefold relationship with the divine Persons is confirmed in precise words and with a description of the characteristic relationship which links the Mother of the Lord to the Church: "She is endowed with the high office and dignity of the Mother of the Son of God, and therefore she is also the beloved daughter of the Father and the temple of the Holy Spirit" (Lumen gentium,n. 53).
Mary's fundamental dignity is that of being "Mother of the Son", which is expressed in Christian doctrine and devotion with the title "Mother of God".
This is a surprising term, which shows the humility of God's only-begotten Son in his Incarnation and, in connection with it, the most high privilege granted a creature who was called to give him birth in the flesh.
Mother of the Son, Mary is the "beloved daughter of the Father" in a unique way. She has been granted an utterly special likeness between her motherhood and the divine fatherhood.
And again: every Christian is a "temple of the Holy Spirit", according to the Apostle Paul's expression (1 Cor 6:19). But this assertion takes on an extraordinary meaning in Mary: in her the relationship with the Holy Spirit is enriched with a spousal dimension. I recalled this in the Encyclical Redemptoris Mater: "The Holy Spirit had already come down upon her, and she became his faithful spouse at the Annunciation, welcoming the Word of the true God..." (n. 26).
Mary's dignity surpasses that of every creature
5. Mary's privileged relationship with the Trinity therefore confers on her a dignity which far surpasses that of every other creature. The Council recalls this explicitly: because of this "gift of sublime grace" Mary "far surpasses all creatures" (Lumen gentium, n. 53). However, this most high dignity does not hinder Mary's solidarity with each of us. The Constitution Lumen gentium goes on to say: "But, being of the race of Adam, she is at the same time also united to all those who are to be saved" and she has been "redeemed, in a more exalted fashion, by reason of the merits of her Son" (ibid.).
Here we see the authentic meaning of Mary's privileges and of her extraordinary relationship with the Trinity: their purpose is to enable her to co-operate in the salvation of the human race. The immeasurable greatness of the Lord's Mother therefore remains a gift of God's love for all men. By proclaiming her "blessed" (Lk 1:48), generations praise the "great things" (Lk 1:49) the Almighty has done in her for humanity, "in remembrance of his mercy" (Lk 1:54).

Taken from:
L'Osservatore Romano
Weekly Edition in English
17 January 1996, page 11

L'Osservatore Romano is the newspaper of the Holy See.
The Weekly Edition in English is published for the US by:

The Cathedral Foundation
L'Osservatore Romano English Edition

https://www.ewtn.com/library/papaldoc/jp2bvm11.htm

وهذا إقتباس من أقوال بابا الفاتيكان بيوس الثاني عشر، 13 مايو 1946، وهو يرفع السيدة العذراء الى مقام الإلهيه

Venerable Brethren and Beloved Sons and Daughters: Blessed be the Lord God, Father of our Lord Jesus Christ, Father of mercies and God of all consolation, who comforts us in all our tribulation. Blessed also, she whom He appointed Mother of Mercy, our Queen and our beloved Advocate, Mediatrix of all graces, and dispenser of all His treasures.

... the glorious Virgin, triumphantly entering the heavenly homeland, through the nine choirs of angels, was raised even to the throne of the most Holy Trinity, who placed upon her brow the triple diadem of glory. There she was presented to the court of heaven, seated at the right hand of the Immortal King of Ages and crowned Queen of the Universe.

And the King saw that she was truly worthy of such honour, glory and empire, because she was more filled with grace, more holy, more beautiful, nearer to the divine, incomparably more so, than the greatest saints and sublimest angels, separately or together. This because she is mysteriously related in the order of the hypostatic union with the Blessed Trinity, with Him who is in essence the Infinite Majesty, King of Kings and Lord of Lords.
...
Because she is associated as Mother and Helper of the King of Martyrs in the ineffable work of human redemption, she is also, forever, most powerfully associated in the distribution of grace and divine redemption. Jesus is King of the eternal ages by nature and by conquest. By Him, with Him, and under Him, Mary is Queen by grace, by her divine relationship, by conquest and by singular election. And her kingdom is vast, vast as that of her divine Son, because from her dominion none is excluded.

Source: Pope Pius XII, May 13th, 1946, Vatican Radio Message to Fatima, broadcast after the coronation of the statue of Our Lady of Fatima by Papal Legate Cardinal Benedetto Aloisi Masella, marking the 300th Anniversary of the consecration of the nation of Portugal to Mary. See Acta Apostolicae Sedis, Vol. 38, 1946, pg. 266, Libreria Editrice Vaticana, ISBN: 882096046X

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**الشهاب الثاقب.** · 26-12-2015, 03:45

1. Origin of the Title: "Mary Beloved of the Trinity"

The title Mary Beloved of the Trinity first came to my mind and heart in Advent 1981. I received this verbal icon through the Trinitarian spirituality embedded in the poetry of St. John of the Cross. The title itself is not in the poetry. The origin of this Marian praise came to me in silent time during which I sought the guidance of St. John of the Cross.
The words "Beloved of the Trinity," with reference to Mary, came as I read St. John's Romances on the Gospel, In Principio erat Verbum, regarding the Most Blessed Trinity. ¹ After seven sets of stanzas on the dwelling with the intra-Trinitarian love, the eighth Romance speaks of the Incarnation. The poetry conveyed to me a light on the Trinity "working in concert." The theological tradition regarding the Trinity working outside itself, ad extra, became luminously real. The stanza (Romance 8) on the Incarnation suggested to me the words of the title:

Then he called/The Archangel Gabriel/And sent him to/The Virgin Mary,/At whose consent/The mystery was wrought,/In whom the Trinity/Clothed the word with flesh.
And though Three work this,/It is wrought in the One:/And the Word lived in-carnate/In the womb of Mary. ²
These lines brought me a deep personal realization of the oneness of trinitarian love. I immediately wrote on the page: "Mary Beloved of the Trinity." So, on December 6, 1981,1 met the Holy Trinity in relationship with Mary, and Mary in relationship with the Holy Trinity.
The title brought me personal joy and I began to use it in a variety of ways in my ministry of Catholic education. At that time, I was not aware that Pope John Paul II would propose for the millennium 2000 observance the theme of "The Mystery of the Trinity and Mary." In 1989, as we approached the four-hundredth anniversary of the death of St. John of the Cross (in 1991), I sent a letter to Pope John Paul II, whose dissertation was "Faith according to St. John of the Cross." ³ A kind response arrived, signed by Msgr. Sepe, Assessor. ⁴ I surmised that there was a file somewhere in Rome where my letter safely rested.
For the next seven years, I simply kept the title active in personal life and ministry. I continued to grow in the conviction that the title was to be a blessing for Christians, not only to honor Mary but also to participate with her in the identity of being "beloved of the Trinity."
However, I wished to consult with theological and ecclesiastical authorities about the title. I wrote to Cardinal William Keeler on March 25, 1996. ⁵ My letter suggested consideration of the title in association with the Great Jubilee of 2000. Within a week, I received a reply from Cardinal Keeler, stating that he had forwarded my letter for review to Fr. Frederick Jelly, O.P. ⁶ In his reply to Cardinal Keeler, Fr. Jelly noted there is no precise historical example for the title, but there is solid theological basis for the title in Sacred Scripture, Tradition, and the Magisterium of the Church. Father considered the title appropriately drawn from the poetry of St. John of the Cross. Further, Fr. Jelly agreed that the title should have fruitful pastoral results. ⁷
John Saward, author and professor at St. Charles Borromeo Seminary, Overbrook, wrote to me in May 1996, "I agree entirely with Father Jelly's judgment. I hope and pray that devotion to Our Lady under this title will flourish and help us all on our journey toward more intimate communion with the Trinity." ⁸
After a lecture at the International Marian Research Institute (summer of 1996), Fr. Rene Laurentin, while holding a bookmark I had given him of the title, exclaimed, "This title has no problem!" Then Fr. Laurentin watched me as I marked a circle with Trinity and Incarnation symbols and wrote, "We come from the Trinity. We return to the Trinity." Paralleling the second sentence, I wrote, "Mary companions our return to the Trinity." Father Laurentin's resounding "Yes!" remains with me still.
In July 1997, I sent title materials to John Cardinal O'Connor through Fr. Michael L. Walsh. The Cardinal wrote in reply, "I will be happy to discuss this matter with Cardinal Keeler with whom I work closely on many important issues. Let's try to see what the Holy Spirit is asking us." ⁹
In May 1999,1 began attending the annual Mariological Society of America meetings. Since then, I have had numerous enlightening and supportive conversations about the new Marian title with various members of the MSA.
A question arose about the wording of the title in English and its translation in other languages-that is, whether "Beloved" should be preceded by "Most" (corresponding to the Latin praedilecta).¹⁰ My concern was that the use of "most" in English might indicate distance rather than preeminence, and diminish the sense of the presence of Mary. After consultation with many experts, I decided to remain with Mary Beloved of the Trinity. No comma is to be used between Mary and the phrase Beloved of the Trinity, since commas set off nonrestrictive phrases but do not set off restrictive phrases. The participle "beloved" makes Mary "the object of the Triune God's special predilection among those redeemed by her Son," as Father Jelly stated. ¹¹
2. Purpose of the Title: Growth in Trinitarian Spirituality Through Marian Presence and Praise

The title Mary Beloved of the Trinity opens an expansive and penetrating vision of the Marian dimension of the Christian life, specifically in relation to the Trinity. The title's power as a verbal icon contributerto the presence of Mary in our lives and growth in Trinitarian spirituality. John of the Cross's commentary on stanza 123 of the Spiritual Canticle tells us that God does not communicate with the soul through its knowledge of him, but through the love the soul has from this knowledge. ¹² Continuing, St. John states, "For just as love is the union of the Father and the Son, so it is the union of the soul with God." ¹³ Trinitarian spirituality is the living of the love received through knowledge of Jesus Christ, one with the Father, in the Holy Spirit.
Through the knowledge given to Mary at the Annunciation, there flowed an abundance of Divine Love from God's favor. To this communication of Love, Mary's own response to love was complete. Mary's love models, inspires, and invites our love to union with the Trinity's love. It is with Mary that we can best offer the Trinity worship from within the community of disciples of Jesus Christ.
With Pope John Paul II, we can say, we Christians who know that the providential plan of the Most Holy Trinity is the central reality of Revelation and of faith feel the need to emphasize the unique presence of the Mother of Christ in history" ¹⁴ Awareness of the Trinity's love for Mary and of Mary's presence in the Christian life contributes to lived Trinitarian-Marian spirituality.
Mary's relatedness with us radiates particularly from her graced presence in the faith-filled humanness of her person who journeys with us. We look back at her life and we see her present in our lives. Our prayerful attentiveness to her presence invites her to draw us into her attentiveness before God. Though we lack her fullness of grace, we do not lack the benefit of her Son's merits. It is through her Son that we return to the Trinity; and through Him we are gifted with her companionship, as we journey always with our eyes fixed on Jesus. ¹⁵
The title has been anticipated by artists who have depicted Mary in the presence of the Holy Trinity. Frequently, paintings and stained glass windows portray Mary surrounded by the Trinity. Often, there is emphasis on the privileges of Mary in visual representation.
This verbal icon is an interior representation that unites Marian privilege and Marian presence. Because it is verbal, it can become present anywhere at anytime. While visual representation may convey Mary's beauty, the verbal icon carries the gift of Mary to the interior of the one who prays. Such interior beholding of Mary may generate Marian attitudes of faithful discipleship.
The canvas for this verbal icon is the human heart. Interiorly, we watch the restorative hand of God refresh our desire for holiness by our understanding of who-Mary-is-to-God in God's plan of salvation. Through her, there is clarity about who-we-are-to-God and one another. Therefore, the title is a painting of our creation and formation in the image and likeness of God.

Union with God is humanity's vocation through, with, and in Christ, after the example of Mary, first among the beloved of the Trinity. Mary's preeminence leads us near to the Blessed Trinity. It is a part of her nearness to us. Growth in Trinitarian spirituality is the purpose of the title. With Cyril of Alexandria, we pray, "Because of you [Mary], the Trinity is glorified and adored." ¹⁶

*Sr. Ann Marie Harrison, I.H.M., is a member of the Sister Servants of the Immaculate Heart of Mary (IHM). She has spent forty-four years in Catholic education. Currently at Incarnation Convent, Philadelphia, she is teaching English as a second language to Haitians, Portuguese, Spanish, and Vietnamese.

1.See The Complete Works of St. John of the Cross, trans, by Kieran Kavanaugh, O.C.D., and Otilio Rodriguez, O.C.D. (2d ed.; Washington, D.C.: ICS Publications, 1979), 724-732 (hereafter cited as Kavanaugh and Rodriguez).
2.Kavanaugh and Rodriguez, 732.
3.Letter (from author) to Pope John Paul II, September 28, 1989.
4.Letter (to author) from Msgr. C. Sepe, November 23, 1989.
5.Letter (from author) to William Cardinal Keeler, March 25, 1996.
6.Letter (to author) from William Cardinal Keeler, April 3, 1996.
7.Letter (of Frederick Jelly, O.P.) to William Cardinal Keeler, May 3, 1996.
8.Letter (to author) from John Saward, May 31, 1996.
9.Letter (to author) from John Cardinal O'Connor, July 15, 1997.
10.Conversation with Aristide Serra, O.S.M. (during 1999 MSA meeting, Washington, D.C.), resulted in the following translations: (in Italian) Maria, laprediletta della Trinita; (in Latin) Maria, praedilecta filia Trinitatis; (in Spanish) Maria, lapredilecta de la Santissima Trinidad (from personal notations, May 28, 1999).
11.See note 7 above.
12.Kavanaugh and Rodriguez, 461.
13.Kavanaugh and Rodriguez, 461.
14.John Paul II, Mother of the Redeemer (Redemptoris Mater) (Boston: St. Paul Books and Media, 1987), 3.
15.Hebrews 3:1, NJB.
16.Cyril of Alexandria, as cited in Bertrand Buby, Mary of Galilee (3 vols.; Staten Island, N.Y: Alba House, 1994-1996), vol. 3, The Marian Heritage of the Eariy Church, 299.

Belov'd of Trinity you are
Mother of God's Incarnate Son
With holiness beyond all saints.
A woman holy you were made
To bear the Son whose merits saved.
He named you Mother of us all,
"Belov'd of Trinity" our name.
Companion us along life's way
On our return to the Trinity
That one in prayer and faithfulness
Our lives will mirror your full "Yes."
To Father, Son, and Spirit praise
For Your great Love that moves as grace
and forms us in discipleship
To live Your Will as Mary did.
The purpose of this title is to invite us to appreciate Mary's role in accompanying us on our return to the Trinity, while acknowledging her Son as our sole Mediator with the Father in the Spirit. Mary will be seen as she is: a creature preeminently loved by the Trinity for the sending of Jesus among us as man. In fact, our view of Mary will make clearer our own identity. "Mary Beloved of the Trinity," will focus on our being in the family of the Beloved of the Trinity also.
Always before discussing who Mary is for us, it is necessary that we speak of the Trinity and of Jesus Christ, God-Made-Man.
Christians can find their Trinity-illumined identity in the scripture that states God is Love. God created us in the image and likeness of the Three Divine Persons in One God. Thus, God created us in the image of Love, Relational Love, and Perfect Community in Unity.
Love defines not only our identity, but also our relational power that is designed to flow full-circle. The movement of human life has both its origin and destination in the Trinity Who is Love. The flow of human life that moves from origin to return is accompanied. It is not a journey made in isolation. Everyone who believes in Jesus, His Father and the Spirit knows the spiritual path cannot be walked without reference to the community of believers, past, present and future. We recognize the full community of love that forms the journey: the Trinity and those who precede and join us in faith and discipleship, especially Mary.
Simply put, our human family name is Beloved of the Trinity. That reality is totally inclusive. It establishes equality of persons worldwide, even for our brothers and sisters who do not yet know their identity in the same terms.
Our quality of life takes on a profound spiritual richness when we know we are the object of the love of the Trinity. To be the object of the love of the Father, Son and Holy Spirit calls for response on our part. Response in love to the Trinity is found in true Gospel living.
Further, our human family name "Beloved of the Trinity" includes Mary pre-eminently as "Beloved of the Trinity" both in time and for eternity. Realization of this has potential for healing the wounds of humankind and for encouraging fidelity to our identity alone and together before God.
A summary of the Christian life is found in the full circle experience: we come from the Trinity; in grace we return to the Trinity. Since the Incarnation, we know Mary companions our return to the Trinity. As the creature who best knows and lives relationship to the Trinity, Mary is our teacher in faith.Additional reflections and material Available:
reflection for elementary and high school in-service days
article for parishioners
sample of ribbons
documentation of approval of this title
See below for a selection of images that portray Mary in the presence of the Trinity. Images
Each of us, like Mary, is beloved of the Trinity.
Fostering loving devotion to Mary teaches each of us
– no matter what our age and place in life –
that as she was loved, so too are we loved.

Children draw images of Mary Beloved of the Trinity
The meditation, Mary, Beloved of the Trinity, was prepared by Sister Ann Marie Harrison, IHM. The words to the hymn were also written by A. M. Harrison, IHM, 1998; Melody: "Praise God from Whom All Blessings Flow."

Further information on the development of this Marian title can be obtained by emailing Sister Ann Marie Harrison, IHM at amhihm@msn.com.
____________________________________________

Images That Portray Mary in the Presence of the Trinity

Coronation of Mary
"Magnificat"
Dieric Bouts d.A.,
ca. 1410/20-1475

Coronation
of the Virgin
Diego Velazquez, 1599-1660
Prado
Madrid, Spain

Coronation
of the Virgin
Enguerrand Charonton

Immaculate Conception
Murillo, 1617-1682

Altarpiece of Coronation of the Virgin
1499, Wood, 180 x 230 cm
Basilica, Szepeskáptalan
See actual website Web Gallery of Art

Adoration of the Trinity
Albrecht Dürer (1471-1528)
Vienna, Kunsthistorisches Museum

The Trinity with the Virgin
and Four Kneeling Angels
Niccolò di Pietro Gerini
Florence, active 1368-1415
The image depicts God the Father seated on a throne, blessing with His right hand and holding an orb, symbol of dominion over the world in His left. From His heart proceeds the Holy Spirit, who is directed to Jesus Christ, the Son of God. Jesus holds the scepter in His right hand and Sacred Scripture in His left. The words of the sacred text are John 14,6: "I am the way, the truth and the life." Mary shares the seat with Jesus, even while she turns to Him in prayer. The angels kneeling at the foot of the throne offer gifts and praise.
The image to the left appeared in the July 1999 issue of The Burlington Magazine.
It was sponsored by Hall and Knight Ltd., Dealers and Agents in European Art. They can be reached at 212-772-2266

Coronation of the Holy Virgin
1891 printing plate based on Gagliardi tableau in the Church of St. Augustine, Rome
Le Saint Rosaire / Marian Library holdings

Madonna of the Stonemasons
Robbia, Andrea della (1475-80)
Museo Nazionale del Bargello, Florence

Circle of Trinity Love
We come
From the Trinity
By Mary companioned
We return to the Trinity
In Christ.

Consecration
Each breath
carries my heart
deep into Mary's heart
to join her "Yes"
as Trinity worship.

Faith's Heart
Mary's love was formed to hold us all -
Deep in her heart that never wounds,
we have a home where we safely thrive
sheltered in Trinity Love.
Through times of transforming sorrow,
she turns our eyes to her Risen Son,
our Hope and Revealer
of God who is Love.
Gift of the Son
The Eternal Son reserves
this gift for the saints:
In heaven their eyes meet Mary's,
bonding mutual joy in Trinity Love,
uniting them within the eternal flow
of her heart's gratitude
for the Sending of the Son,
One with the Father
in the Spirit's Love.

Graced, Chosen, Given
Mary of Nazareth,
Graced immaculate by Trinity
Before, in, and beyond all time -
Teach me to embrace God's Grace
With faith-filled love; ever speaking "Yes"
From my heart living within your heart.
Mary of Bethlehem,
Chosen to live the mysteries of God's plan
With trust stronger than all circumstances
Hold God's choice of me in your gentle care
That my consecration may ever breathe love
From my heart living within your heart.
Mary of Calvary,
Given to us by Jesus from the Cross,
I honor your Holy Motherhood of us all-
Each day I will take your love as my joy
And give to your Son myself, and all He asks of me
From my heart living within your heart.

Heart Prayer
My heartbeats
tell beads of Mary-praise,
in grateful adoration
toward the One
who formed her
"Most Beloved of the Trinity,"
Mother of the Incarnate Word,
and ever Mother of all peoples.
Holy Name of Mary
"I need the Virgin's name," I said,
"to keep my Mother's love for her
as ever present gift.
I need the breathing of her name
to breathe in me
her fullest 'Yes' that lived
in Mary Rose."

In honor of Mary Rose Fitterer Harrison (1903-1972)
and on return to use of my Baptismal and Confirmation names:
Ann Marie from Sister Gerald Mary (1988.)

https://udayton.edu/imri/mary/b/beloved-of-the-trinity.php

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**الشهاب الثاقب.** · 29-12-2015, 00:27

بالصور.. تعاليم جورج كيوان وكهنته : القداديس باطلة والعذراء إلَهة

جورج كيوان ما زال مالكاً بيت المحبة أدونيس (جبيل) والأباء الأنطونيون أنطوان خضرا، ريمون الهاشم، إيلي الحاج، فادي طوق، ميشال معلوف، وكابي عساف. والكاهنين ميشال الخوري (أبرشية بيروت) وإيلي كيوان (أبرشية صيدا) ما زالوا يخدمون بالكنيسة، في الرعايا إن جبيل أو في زحلة، أو في أنطلياس أو بيت مري أو بيروت أو صيدا وفي كاريتاس.
إن الأباء المذكورة أسمائهم ما زالوا يؤمنون ويعلمون تعاليم مضللة ومبتدعة تخالف تعليم الكنيسة.

في عبادة مريم العذراء: إن ألوهية المسيح تشابه ألوهية مريم العذراء وكلاهما لبس جسداً والإثنان تضرعا للله الأب الخالق، كان يسوع المسيح يسمع كلمة مريم العذراء وهي الروح القدس، مريم العذراء هي إلهاً متجسداً ولد منه إلهاً ثانياً هو يسوع المسيح وكلاهما ولدا من الله الأب. مريم العذراء ويسوع المسيح بلا خطيئة ومن غير الله بلا خطيئة، المسيح مات وقام، ومريم العذراء إنتقلت بالروح والجسد فهما أبديين أزليين.

في خدمة الأسرار: إن الروح القدس الذي هو مريم العذراء يسكن في قلوب المؤمنين القديسين وعندها تكتمل الأسرار وتتحول، فالكهنة الخطأة لا يمكنهم ممارسة الأسرار، الأسرار لا يخدمها إلا القديسين من الكهنة والعلمانيين، فالعبرة ليس للدرجة المقدسة بل للحالة الروحية. فصحة الأسرار لا تتعلق بكهنوت خادم السر بل بحالة نعمة وقداسة الخادم.
في القداسة والمطهر: القداسة والمطهر حالة روحية موجودة على الأرض، فهنا نختار حياتنا، وهنا نعيش مطهرنا، ومن كان صالحاً وباراً يكون قديساً على الأرض يكرم هنا مثل جورج كيوان.

في دور الكنيسة: فالمعلم هو جورج كيوان الذي تسكنه العذراء، وهو القديس الساكن بيننا، وهو المدبر لأن لا ثقة له في الكنيسة وبذلك ضرب دور الكنيسة التعليمي والتقديسي والتدبيري
إن البدعة الكيوانية وإن إنطلقت من بيت المحبة أدونيس فقد إنتشرت مع الكهنة الى عدة رعايا وأبرشيات. إن أهالي أدونيس جبيل يتبرأون من هذه البدعة وهم بإنتظار موقف صريح وأكيد من المطران سمعان عطالله إبن بلدتهم، والراهب الأنطوني، فالمسؤولية عليه مضاعفة وموقفه الداعم لتعليم الكنيسة الكاثوليكية يزيل كثير من شك المؤمنين بالكنيسة.

إلى السادة الأساقفة إن كهنة معاونون لكم بشروا ويبشرون بهذه التعاليم، إن معاونيكم يخالفون التعليم المسيحي للكنيسة الكاثوليكية، إن الرب أولاكم سلطان الحل والربط والتقديس، كونوا أوفياء للرب المحب، فالخطر يقرع بيوتنا، والإجرام أصبح في كل مكان، فمن ماذا تخافون، إشهدوا للحق، لا تسمحوا بتضليل المؤمنين.
إن بيت المحبة ليس أكثر إهمية من روحٍ واحدة تضلل، إن البدعة الكيوانية تشبه بدع كثيرة نشأت خلافاً لتعاليم الكنيسة كمثل بدعة شهود يهوه والتبشير بالبدعة الكيوانية يشبه خطأ التبشير ببدعة شهود يهوه. والبدع ما لم تجابه منذ بداياتها، فستنتشر.

إن بدعة شهود يهوه بدأت مع مراهق وانتشرت كذبته من جيل الى جيل وهي بدعة لا يقبلها عقل وها أن بدعة كيوانية تتأسس.
الله المحبة، الثالوث الأقدس وتجسد الله وسر الفداء هم أساس إيماننا وغاية كل عقيدة وكل تعليم. لا يكفي أن يصدر الأساقفة تعليماً مضاداً ينشر على صفحة بيت المحبة. لا يكفي أن يعين كاهنين في بيت المحبة لتدبير البيت، فعلى الأساقفة أن يحافظوا على صحة الإيمان، وعلى صدق الشهادة ليسوع المسيح فادي الإنسان، فعلى الكهنة المذكورة أسمائهم التأكيد على نكران تعاليم جورج كيوان علناً وصراحةً والعودة الى حضن الكنيسة وإزالة الضرر والتكفير عن خطائهم، الى حضن الأب، مع جماعة المؤمنين فلا يشكلون حجر عثرة لكثير من المؤمنين.

الى الله أتضرع أن يرحمني لأن العبد الذي يعرف ويخطئ يضرب كثيراً أما العبد الذي لا يعرف ويخطئ فيضرب قليلاً.
المحامي عبدو إسطفان أبو جودة | الراي الاردنية
2014 - أيلول - 02

المصدر
https://www.lebanondebate.com/news/180243

الملفات المرفقة

**مصرى ثائر** · 30-12-2015, 12:21

الأرثوذكس متساوون تماما مع الكاثوليك فى عبادة مريم مع المسيح.وللأسف الشديد ملايين الارثوذكس من العامة لا يعرفون ذلك وحتى بعض الدارسين والباحثين العاديين يجهلون حقيقة ذلك

افرحى يا مريم العبدة والأم لأن الذى فى حجرك الملائكة تسبحه والشاروبيم يسجدون له باستحقاق والسيرافيم بغير فتور ليس لنا دالة عند ربنا يسوع المسيح سوى طلباتك وشفاعتك يا سيدتنا لكنا السيدة والدة الاله لكى نسبحك مع الشاروبيم قائلين:قدوس قدوس قدوس أيها الرب.....

هذا مقطع من (خدمة الشماس) ويقوله الشماس فى:

-أعياد السيدة العذراء
-الأسبسموس الآدام السنوى الآتى .........ويقال بعد صلاة الصلح

المصدر: كتاب (خدمة الشماس) المترجم عن القبطية ترنيمة 83 لحن افرحى يا مريم

ولمن لا يعلم فان ترانيم وتماجيد مريم المتداولة-أرثوذكسيا- تصل لاكثر من 300 ترنيمة وتطويبة وتسبيحة وطلبة ويسمونها الدالة

اذا فالوهية مريم مع المسيح هى خبر ونبؤة قرانية واضحة للعيان وصدق الله العظيم

مواضيع ذات صلة
https://www.ebnmaryam.com/vb/t194769.html
https://www.ebnmaryam.com/vb/t188404.html
https://www.ebnmaryam.com/vb/t210735.html

**الفضة** · 08-11-2016, 00:24

مجرد تسمية مريم العذراء "والدة الإله " هو تأليه لها !

ما معنى أن تقول على إنسانة أنها "والدة الإله " حاشاه ؟!!!!!

ثم يقولون نحن لا نعبدها !!!! يكفي أن تقول عليها "والدة الإله " أو "أم الله " أو "أم النور " هذه مصائب و شركيات و كفريات توبوا إلى الله يا نصارى قبل فوات الأوان .

ارجعوا إلى ربكم و كفاكم عبث و ضلال و إضلال للبشر .

**الفضة** · 08-11-2016, 19:05

من فمك أدينك أيها العبد الشرير !

**مصرى ثائر** · 09-03-2017, 21:09

الكل يعبدونها

أساقفة الكنيسة المصرية يضحكون على الشعب ويقولون ان الكاثوليك يعبدون مريم انما احنا بنعبد الرب يسوع بس

كفاية كذب أعمالكم تفضحكم يا قساوسة الأرثوذكسية

هؤلاء خرافكم/رعيتكم يعبدون مريم
انظروا

ركن أساسى من اكبر منتدى نصرانى ويسمون الركن (كل يوم صلاة لعذراء أم النور)

ثم يضعون فى هذا الركن الصلوات و الأدعية والتضرعات والمناجاة للست العدرا

فعل تكريس النهار للعذراء مريم !!!!!!!!!!!!!!

يا سلطانتي وأميّ، إنّي أقدّم لكِ ذاتي بكلَّيتِها ،

وإظهاراً لصدق خدمتي لك، أكرّس لك اليوم ،

نظري وسمعي وفمي و ذاتي بكلَّيتِها.

وبما أنّي خاصّتك، أيتها الأمّ الحنون ،

احفظيني وحامي عني كعبد لك و خاصّتك.

الأرثوذكس اقباطا وروم وسريان يدعون ويستعينون ويتضرعون ويستغيثون ويستشفون ويستعيذون ويستغفرون وينذرون ويتعبدون ويوقدون للعذراء

ها هو أثناسيوس الرسولى حامى الوثنية فى مجمع نيقية

ها هو يعبد العذراء

صلاة اثناسيوس الرسولى للعذراء مريم

(((مديح في العذراء

للقديس أثناسيوس الرسولي

أيتها العذراء العالية
أنت بالحقيقة أعظم من كل عظمة أخرى
من يساويك في العظمة. أنت مسكن الله الكلمة
بمن أقارنك في كل المخلوقات أيتها العذراء؟

)))

صلاة إلى والدة الإله

كان يصلِّيها القدِّيسُ غريغوريوس بالاماس أسقفُ تسالونيكي العظيم (اسقف وقديس ارثوذكسى مشهور)

يا والدَة الإله، السيّدَة الفائقَة القداسة، يا من ولدتِ اللهَ الكلمَة بالجسد، أعرفُ جيِّداً أنَّي لستُ مستحقًّاً ولا يليقُ بي أنا الكثيرَ الشقاوة، أْن أنظرَ إلى إيقونتِكِ يا من أنتَ نقيَّةٌ ودائمةُ البتوليَّةِ وجسدُك ونفسُك نقيَّان ولا يشوبُهما عيب، ولا أْن أحدِّقَ بكِ بعينيَّ الخاطئتين، أو أْن أُقبَِّلك بشفتيَّ الرجستَين غِيرالطاهرتَين ولا حتَّى أْن أترجَّاك. لأنَّه واجبٌ وحقٌّ أْن تمقتيني وترذُليني أنا الضاّل. ولكنَّ اللهَ الكلمَة الذي ولدتِهِ صارَ إنساناً لكي يدعوَ الخاطئينَ إلى التوبة، فأتشجَّعُ أنا أيضًا لأقفَ أمامَكِ وأترجَّاكِ والدموعُ في عينيَّ.

يا سيِّدتي الفائقَة القداسة، اقبلي هنا اعترافَ خطايايَ الكثيرةِ والمرعبة، وانقليهِ إلى ابنِكِ الوحيدِ وإلهِك، وابتهلي إليه لكي يسامحَ نفسيَ الشقيََّة البائسة. وبما أنَّ كثرَة خطايايَ تُعيقني أْن أواجهَه وأطلبَ إليهِ المسامحة، لذلك جئتُ إليكِ أرجوكِ أْن تتوسَّطي وتتضرَّعي لأجلي. وعلى الرغِم من أنِّي تمتَّعتُ بعطايا كثيرةٍ أغدَقها عليَّ الله الذي خلَقني، إلاَّ أنِّي فقدتُها كلَّها وغدوتُ أنا الشقيَّ عديمَ النفِع بالكلِّيَّةِ وانضممتُ إلى قطيِع البهائِم التي لا عقَل لها وصرتُ واحداً معَها. فافتقرتُ من الفضائِل واغتنيتُ بالأهواء، وصرتُ أخجلُ حينما أتجرَّأُ وأحضرُ أمامَ الله ملومًا منه ومُحِزنًا الملائكة، تُعيِّرُني الشياطين ويكرهُني البشرُ ويبكِّتُني ضميري وأخجلُ دائمًا من أعماَلي الشرِّيرة، وكدتُ أْن أصيرَ ميتًا قبْل أْن أموت، وأشعرُ أنِّي مدانٌ من نفسي، بحقٍّ، قبَل الدينونةِ الأخيرة. وحتَّى قبَل الجحيِم الأبديَّة، أنا أعاقِبُ ذاتي، مصاباً باليأس. لذلك ألجأُ إلى معونتِكِ الوحيدة، أيَّتها السيِّدةُ الفائقةُ القداسة، أنا اَلمدينَ بالكثِير من المواهب، والضاّل، الذي صرفتُ كل َّثروتي الأبويَّةِ مع الزواني، أنا الذي فُقتُ الزانيَة المذكورَة في الإنجيِل بالخطايا، وتعدَّيتُ أكثرَ من منسَّى، وصرتُ عديمَ الشفقةِ أكثرَ من غنيِّ المثِل الإنجيليّ، أنا العبدَ الطمَّاعَ الذي لا يشبع، والوعاءَ النتنَ للأفكاِر الشرِّيرة، وحارسَ كنز ِالأقوال ِالبذيئةِ والمقرفة، وأخيراً، صرتُ غريباً من كلِّ صلاحٍ وعملٍ فاضل.

فيا سيِّدتي الفائقَة القداسة، اصنعي رحمة ًمع حقارتي، وأشفقي على مرضي، يا من تؤثِّرين كثيراً على ذاك الذي ولدته. لا أحدَ غيرَكِ يستطيعُ أن يفعَل ما تستطعين فعَله، كونَكِ أمَّ الله. تستطعينَ كلَّ شيء، لأنَّك تَسْمينَ على كلِّ مخلوقاتِ الله، وليس من شيءٍ يصعبُ عليك ِ. يكفي فقط أن تُريدي، فلا تشيحي إذاً نظرَكِ عن دموعي وتزدري بتنهداتي. لاتصرفي نظرَكِ عن وجِع قلبي، ولا تخيِّبي رجائي الذي وضعتُه عليكِ. ولكن بطلباتِك الوالديَّة، التي تضطرُّ صلاحَ ابنِكِ وإلهِكِ الذي لا أحدَ يُجبرُه، أهِّليني أنا عبدَكِ الشقيَّ وغيرَ المستحقِّ، أْن أستعيدَ البهاءَ الأوَّلَ الذي وهبني إيَّاها لله، وأخلعَ عنِّي شناعَة الأهواء، حتَّى أتحرَّرَ من الخطيئةِ وأخضعَ للبرّ، وأنتزعَ نجاسَة شهواتي الجسديَّةِ وألبسَ قداسَة النفِس ونقاوتَها، فأموتُ عن العاِلم لكي أحيا في الفضيلة.
أتوسَّلُ إليكِ أيَّتها السيِّدةُ الفائقةُ القداسة، عندما أسيرُ كوني مرافقتي، وعندما أسافرُ في البحِر سافري معي، وعندما أسهرُ للصلاةِ قوِّيني. عندماَ أحزنُ عزِّيني، وحينما أفقدُ شجاعتي أعضديني. عندما أمرضُ هَبيَ لي الشفاء، وعندما أُظَلمُ حَلِّي مرارتي، وعندما يوشى بي أبريئيني، وعندما أتعرَّضُ لخطِر الموتِ أسرعي وخلِّصيني، وعندما يحيطُ بي أعدائي غيرُ المنظورين كلَّ يوم، أظهريني لهم رهيباً وقوياً، لكي يعرفوا جميعهم، كم يعذِّبونني ظلماً، أنا العبدَ المؤمن.

نعم، أيَّتها السيِّدةُ الفائقةُ القداسةِ الكلِّيَّةُ الصلاح، استمعي تضرُّعي المتواضعَ ولا تسمحي أن يخيبَ رجائي، يا من أنتِ، بعدَ الله، رجاءُ البشِر في كلِّ أقطاِر الأرض. أطفئي نارَ أهوائي الجسديَّة، هدِّئي العواصفَ العاتيَة التي تعصفُ في نفسي، حلِّي مرارَة غضبي، وانزعي من ذهني الكبرياءَ وتباهي المجدِ الفارغ، وامحي من قلبي التخيُّلاتِ الليليَّةَ التي تضعُها الأرواحُ الشرِّيرةُ، والهجماتِ الحاصلَة في النهاِر من جرَّاء الأفكاِر الدنسة، لقِّني لساني أْن يلهجَ بكلِّ أمرٍ يساعدُ في نموِّ حياتي الروحيَّة، وعلِّمي عينيَّ أن تنظرا باستقامةٍ طريقَ الفضيلةِ القويمةِ، واجعلي قدميَّ تركضانِ من دونِ عوائقَ على طريِق الوصايا الإلهيَّةِ المغبوطةِ وقدِّسي يديَّ لأستحقَّ أْن أرفعَهما كي أتضرَّعَ إلى المسيح، وطهِّري فمي، حتَّى يملكَ الشجاعَة فيُصلِّي إلى الآب، اللهِ الرهيِب والكلِّيِّ القداسة. افتحي أذنيَّ لأسمعَ، بكلِّ أحاسيسي وذهني، أقواَل الكتِب المقدَّسة الأحلى من العسِل بشهدِه، وأْن أعيشَ بحسِب تعاليمِها متقوِّيًا من نعمتِك.

أعطيني، ياسيِّدتي الفائقَة القداسةِ زمانًا للتوبة، وفكرَ رجوعٍ إلى بيتِ أبي. احرسيني وحرِّريني من الموتِ المفاجئ، وخلِّصيني من حكِم ضميري. وأخيرًا، أرجوكِ أن تكوني معينَتي حينَ انفصاِل النفِس من جسدي الشقيّ، مخفِّفًة ذاكَ الغضبَ الشديدَ الذي لايُحتمل، وملطِّفًة الأَلم الذي لا يُعبَّرُ عنه، ومعزِّيًة قنوطي الذي لا يوصف، ومخلِّصًة إيَّايَ من رؤيةِ منظِر الشياطِين المظلمينَ المخيفة، ومنقذًة إيَّايَ من الفخِّ الذي نصبَهُ لي جنودُ الهواءِ وسلاطينُ الظلام، ومزِّقي مخطوطاتِ خطايايَ الكثيرة، وصالحيني مع الله، واجعليني مستحقًّا، عندما تأتي ساعةُ الحساِب الرهيب، أْن أقفَ عن ميامِنه وأرَث الصالحاتِ الطاهرَة والأبديَّة.

أعترفُ بهذا كلِّه لكِ أيَّتها السيِّدةُ الفائقةُ القداسة، والدَة الله، يا نورَ عينيَّ المظلمتَين، وعزاءَ نفسي ورجائي، بعدَ الله، وحمايتي. فاقبلي اعترافي أيَّتُها الفائقةُ القداسةِ ونقِّيني من كلِّ أدناِس الجسدِ والروح. وأهِّليني في هذه الحياةِ الحاضرةِ أْن أتناوَل بلا دينونةٍ جسدَ ابنِكِ وإلهِكِ ودمَه الطاهرَين والكلِّيَِّي القداسة، وأمَّا في الحياةِ الأبديَّة أعطيني أْن يكوَن لي حظٌّ في العشاءِ الفردوسيِّ الأجمل، حيثُ توجدُ السكنى الوحيدةُ للذين يتمتَّعوَن بفرِح السيِّد. وعندما أحصلُ، أنا غيرَ المستحقّ، على كلِّ هذه الصالحات، أُمجِّدُ اسمَ ابنِكِ وإلهِكِ الكلِّيَّ الشرفِ والإكراِم إلى دهِر الداهرين، وهو يقبلُ كلَّ التائبينَ بصدق، من أجلِكِ، يا من صرتِ وسيطًة وكفيلَة كلِّ الخطايا. فإنَّك بمعونتِكِ الخاصَّةِ أيَّتها السيِّدةُ الفائقةُ الصلاِح والدائمةُ الذكِر تقودينَ إلى الخلاِص الجنسَ البشريَّ، الذي يُسبِّحُ ويُباركُ دومًا، الآبَ والابنَ والروحَ القدس، الثالوَث الفائقَ القداسةِ، الواحدَ في الجوهِر، الآَن وكلَّ آنٍ وإلى دهِر الداهرين، آمين .

حتى ال 900 مليون بروتستانتى فى العالم يعبدون مريم لأنهم جعلوا حمل مريم حملا باللاهوت نفسه يعنى مريم
فالبويضة عندهم تحوى معبودهم منذ ان وجدت فى الرحم اذن فمصدر البويضة( مريم) معبود مألوه ايضا
ومريم عندهم ولدت الاله المعبود رغم استنكارهم لتسمية (والدة الاله)
وكل ده لأنهم مثل الكاثوليك والارثوذكس يؤمنون بالتجسد منذ الحبل بيسوع

اذن فكل أطياف الملة النصرانية تعبد مريم

كلهم يعبدونها وافعالهم واقوالهم تبرهن على صدق نبؤة القران الكريم

**الزبير بن العوام** · 07-08-2017, 10:28

الحمد لله على نعمة الإسلام ، نسأل الله الهداية لنا و لهم
جزاك الله خير على الموضوع

**الزبير بن العوام** · 07-08-2017, 10:37

الحمد لله على نعمة الإسلام ، نسأل الله الهداية لنا و لهم
جزاك الله خير على الموضوع

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