Thursday, July 22, 2010
St. Mary Magdalen
Today we celebrate St. Mary Magdalen , we must refer to three biblical characters, which some identify a single person: Mary Magdalene , Mary the sister of Lazarus and Martha, and the anonymous sinner who anoints Jesus' feet .Three characters for a story, Mary Magdalene , and , with your full name, appears in several scenes from the Gospels . Ranks first among the women who accompanied Jesus ( Mt 27, 56 , Mk 15, 47 , Luke 8, 2 ) is present during the Passion (Mark 15: 40) and at the foot of the cross with the Mother of Jesus ( Jn 19 , 25); see how buried the Lord (Mark 15, 47 ); comes before Peter and John to the tomb on Easter morning (John 20 , 1-2 ) is the first to whom appears risen Jesus ( Mt 28 , 1-10 , Mk 16, 9 , Jn 20, 14 ), although not recognized and is mistaken for the gardener ( Jn 20, 15), is sent as an apostle of the apostles ( Jn 20 , 18). Both Mark and Luke report that Jesus had driven out "seven demons. " (Luke 8, 2 , Mark 16, 9 ) Mary of Bethany is the sister of Martha and Lazarus, appears in the episode of the resurrection of her brother (John 11); poured perfume on the Lord and dry feet with her hair ( Jn 11, 1 , 12 , 3) , Listen to the Lord sitting at his feet and takes the "better part "(Lk 10, 38-42) while his sister works . Finally , a third character, the anonymous sinner who anoints Jesus' feet (Luke 7, 36-50) in the house of Simon the Pharisee. Two in one , three in one, It was not difficult , reading all the pieces , make a connection between the anointing of the sinner and Mary of Bethany , ie it is assumed that the same anointing (although the circumstances differ ), and therefore the same person. Moreover, the "seven demons " Magdalena could mean a serious sin that Jesus would have been released . Do not forget that Luke presents Mary Magdalene ( Lk 8 , 1-2) in the next line of the story of the repentant sinner and forgiven (Lk 7, 36-50) .St. John , introducing the three brothers of Bethany ( Martha, Mary and Lazarus) , says that "Mary was the one who anointed the Lord with ointment and wiped his feet with her hair . " The attentive reader thinks: "I know this character : it is the sinner of Luke 7 . Furthermore, in the same gospel of Luke, immediately after the episode of the anointing , we are introduced to Mary Magdalene, who had come "seven demons. " The reader confirms its impression: " Mary Magdalene is the sinner who anointed Jesus. " And finally, in the same gospel of Luke , a few chapters later (Luke 10) , Mary , sister of Martha, listening to the Lord appears seated at his feet. The reader concludes : "Mary Magdalene and Mary are the same person , the penitent sinner and forgiven , which John also mentioned by name clarifications lived in Bethany . " But this conclusion is not necessary because: there is no need to relate to John Lucas , the stories differ in several details. For example , the anointing , as Lucas , takes place in the house of Simon the Pharisee , his story makes explicit reference to the sins of the woman who anoints Jesus. But Matthew , Mark and John , meanwhile , speak of the anointing at Bethany in the house of one Simon (John does not clarify the name of the homeowner, simply point out that Martha served and Lazarus was present), and mention the gesture Judas hypocritical in relation to the price of perfume, without suggesting that the woman was a sinner. Only John gives us the name of the woman , that others do not mention.
the "seven demons " do not mean a great number of sins, but , as clarified by Lucas- spot " evil spirits and infirmities ", this meaning is more consistent with routine use in the Gospels. Two theories, The case for the identification of the three characters, as we see, is weak. However, such identification has had the benefit with a long tradition, as mentioned . There must also say that the arguments in favor of the distinction between the three women are not fully conclusive. This means that both theories have reasons for and against, and indeed , throughout history, both interpretations have been supported by the exegetes : thus, for example, Latinos have always been more consistent in identifying three women, and the Greeks apart. An "official" answer, While both positions have arguments today the Catholic Church has clearly tilted the distinction between the three women. Specifically, in the liturgical texts , and makes no reference , as it was before the Council , to the sins of Mary Magdalene or his status as a " penitent " or other features that come from being too Mary of Bethany sister of Lazarus and Martha . Indeed , the Church has seen fit to just stick to secure data offered by the gospel.So now considered that the identification between Magdalene , the sinner and Mary is more of a confusion "without foundation " , as the footnote in Luke 7, 37, "The Book of the People of God. " There is no doubt that the Church, through its liturgy , has opted for the distinction between the Magdalene , Mary of Bethany and the sinner, so that today we can ensure that Mary Magdalene , as Scripture tells us and what we affirmed the Liturgy , was not " public sinner , "" adultery "or "prostitute "but only a follower of Christ, whose love was burning infected, to proclaim the Easter joy to the Apostles themselves .The liturgy of his feast, The biblical texts that claim in his report (held on 22 July ) speak of the search for the " lover of my soul "(Song 3, 1 -4a) or the death and resurrection of Jesus as a mystery of love urges us to live for " Him who died and rose again "for us (2 Cor 5, 14-17). Ell gospel is proclaimed in the Mass is John 20 1-2.11-18 , ie the Easter story in which Magdalene appears as the first witness of the Resurrection of Jesus, proclaimed " Master! " and will announce to all has seen the Lord. As you see, no mention of his sins or his supposed identification with Mary of Bethany. survives only with the alleged identification of the fact that the feast of Santa Marta is celebrated precisely in the Octave of Santa Magdalena , ie a week later, on 29 July. St. Mary of Bethany has not yet own party official in the Liturgical Calendar .eucológicos texts of the Mass Memory of Santa Maria Magdalena tells us , for its part that it the Son of God " confided before anyone else ... the mission to proclaim the joy of Easter theirs "( Opening Prayer ). Magdalena is one "whose love offering accepted with much mercy thy Son Jesus Christ "( Prayer over the Gifts) and is a model of " the love that [ the] drove to surrender forever to Christ "( Prayer postcommunion ). In the Liturgy of the Hours the same situation exists because the new songs composed after the liturgical reform (Aurora surgit Mágdalæ lucid for Lauds and Vespers sidus to ) emphasize the same aspects : Mary Magdalene as a privileged witness of the Resurrection, first to announce the risen Christ, and faithful and fearless follower of his Master. Something similar takes place in the other elements of the Divine Office , which , once again, there is no allusion to the supposed sins of the Magdalena or she is the sister of Martha and Lazarus. As a sharp contrast, it is noted in the liturgy after Vatican II, the Report of July 22 was called " St. Mary Magdalene , penitent , "and there were many references to his sins forgiven by Jesus and she is the sister of Lazarus. proclaiming the gospel Luke was just seven , 36-50, that is, the anointing of Jesus by "a sinful woman who was in town ' : "in civitate peccatrix . " Finally, mention that the cult of Saint Mary Magdalene is very old , since the Church has always venerated in a special way the characters closer to Jesus' gospel . The date of July 22 as his feast existed before the tenth century in the East, but in the West his cult did not spread until the twelfth century , bringing together in one person to the three women who felt different and revered East on various dates . From the Counter-Reformation, the cult of Mary Magdalene, " forgiven sinner " becomes even stronger. Eastern legend states that after the Ascension have lived in Ephesus with Mary and San Juan , there would be dead and his remains have been transferred to Constantinople in the late ninth century and deposited in the monastery of St. Lazarus. Another tradition , which prevails in the West, noted that the three " brothers " (Marta, Maria Magdalena " and Lazarus ) traveled to Marseilles (in a boat without sails and no rudder). There, in Provence , the three became a crowd , then Magdalena retired for thirty years to a cave ( the "Holy Balm ) to do penance. Magdalena died in Aix -en- Provence, where the angels had taken for his last communion, which gives St. Maximus . Various avatars suffer his relics and his tomb over the centuries. These legends , of course , have no historical basis and, as so many were wrought in the Middle Ages to explain and authenticate the presence in a local church , the supposed relics of Magdalena, the destination of countless pilgrimages. Finally, it should be mentioned that the name "Magdalene "means" of Magdala " , a city that has been identified with the current Taricheai , north of Tiberias on Lake Galilee.
Mary Magdalene , I ask you to help me to recognize Christ in my life avoiding occasions of sin . Help me to achieve a true conversion of heart so that works can show my love for God.