From the Annunciation to the
Crucifixion of her Son, Mary can be
seen as God's ultimate validation of
free will. The Virgin Mary's obedience
to the will of God as conveyed to her
in the angel Gabriel's message was no
less voluntary in its affirmation than
the disobedience of the virgin Eve had
been in its negation. In the 2nd
century St. Irenaeus the Bishop of
Lyon and a second generation disciple
from the Apostle John wrote: "...so also
Mary, betrothed to a man but
nevertheless still a virgin, being
obedient, was made the cause of
salvation for herself and for the whole
human race. [...]. Thus, the knot of
Eve's disobedience was loosed by the
obedience of Mary. What the virgin
Eve had bound in unbelief, the Virgin
Mary loosed through faith." Against
Heresies, 3.22.4, Irenaeus, Bishop of
Lyons.
Mary, as the first human to kiss the
face of God and the first to believe in
Jesus as her Savior, took her place in
Salvation History as the first Christian.
She is also the one disciple of Jesus
who didn't flee or doubt when all the
others fled and doubted, but who
stayed and accepted to the very end
the burden of being under the Cross.
Down through the ages the weeping
Mary of the Cross witnessing her son's
torture and death stands in solidarity
with all believers who also suffer and
live under the shadow of the Cross.
The gift of Mary to the Church was
Jesus' last human act from the Cross.
He placed His mother's care in the
hands of the only apostle present at
the cross, the Apostle John, "Seeing his
mother and the disciple whom he
loved standing near her, Jesus said to
his mother, 'Woman, this is your son.'
Then to the disciple he said, 'This is
your mother.' And from that hour the
disciple took her into his home." [ John
19:26-27] This is one of only two
scenes in which Mary is present in
John's Gospel. The first is the
narrative of the Wedding at Cana in
chapter 2 of John's Gospel. These two
scenes in which Mary is present have
several things in common. First, Mary
is addressed as "gunai" [from the
Greek gune] or "dear Woman" by
Jesus in both scenes; second, she is
never called by name but only
identified as "the mother of Jesus";
and third, in both cases a "new family"
is formed: at Cana by the wedding
itself and in the second scene in John
chapter 19 a new family is formed by
a kind of adoption in which "the
beloved disciple" takes Mary as his
mother and in the greater sense, as
the mother of Christ's family, the
Church--a role she continues to fill to
this day.
It is Mary who bridges the Old and
New Testaments. The Old Testament
records God's plan for man's salvation
in His preparations to make the world
ready for the Incarnation. Of all the
tribes of the earth He chose a
particular people to whom He reveals
Himself. He nurtures and instructs
them through His prophets in order
for them to be able to recognize the
Son of God when it was time for Him
to come. In order to accomplish this
He takes these people to Himself in a
covenant bond, establishing worship
based on sacrifice to prepare them to
understand the ultimate sacrifice that
the Son of God would offer for the
salvation of man, for these people
would be the conduit through which
the message of the Son would be
carried to the world. And when the
time came, from among these people,
He chooses a woman from a certain
preordained family, the house of
David. It was absolutely necessary that
she be set apart in her purity and
virtue so as not to make the
Incarnation of the Son of God a
sacrilege and so she is conceived
without original sin and set apart in a
holy state of purity and perpetual
virginity.
This is Mary's role in Salvation History:
ever virgin and yet fruitful mother. It
is Mary, a daughter of the Old
Covenant, who is not only the bearer
of Christ in the Annunciation but Mary
also "labors" in prayer in the Upper
Room with the other disciples for the
birth of the Church at Pentecost for
the New Covenant believers will
become her spiritual children. She
stands as the Christian model, which
we should all emulate. From her
obedience at the Annunciation to the
events of Christ's passion she
illustrates for us a model of Christian
virtue, faith and obedience as she
remained true to Christ and His word.
Her fidelity shows us that true faith
can be preserved in one individual and
down through history the Church has
honored her for this by considering
her the mother of the true remnant of
Israel in the New Covenant Church. It
has been as Mary prophesized, filled
with the Holy Spirit, "Yes, from now
onwards all generations will call me
blessed!"
After the descend of God the Holy
Spirit at the second great Pentecost
[the first was the revelation of God at
Mt. Sinai], the Apostle John spread the
Gospel of Jesus Christ first with Peter
in Judea and later in Asia Minor,
serving many years as the Bishop of
Ephesus. According to tradition Mary
accompanied John to Ephesus and
lived there several years.
Unfortunately the years after Christ's
Resurrection were years of intense
persecution for the early Church, first
from the Jews and later from the
Romans. Many documents written
before Christianity was protected by
the Edict of Milan [early 4th century]
were destroyed. For example the
great Church Father Origen wrote over
6,000 books of which only a few
copies now survive. The great library
at Caesarea in Palestine and the
Church library at Alexandria, Egypt,
which we know contained numerous
works from the first centuries of the
Church, were destroyed in the 7th
century AD Moslem invasions just as
the great libraries in Rome were
destroyed by successive barbarian
invasions in the 5th century AD. The
result is that we do not have reliable
information on Mary's later years.
However, surviving works like The
Protoevangelium of James [James was
the first Bishop of Jerusalem and
kinsman of Jesus] written sometime in
the last of the 1st or early 2nd century
and a several other documents do
contain information about Mary's early
life. Although rejected as non-
canonical in the 6th century, The
Protoevangelium of James provided
the names of Mary's parents Anna and
Joachim, [honored as saints by the
Church] as well as material for many of
the most important medieval legends,
artistic representations and
theological beliefs about Mary.
While Scripture reveals nothing about
Mary's death, St. John Damascene [died
749] recorded a story reportedly
shared at the Council of Chalcedon in
451AD that Mary had died in the
presence of the Apostles but when the
tomb was opened they found it empty,
"wherefrom the Apostles concluded
that the body was taken up to
heaven." From this testimony the
Church has taught that Mary was
assumed bodily and now tastes the
Resurrection for which all Christians
hope. This teaching is one of the four
dogmas, or truths, of Mary held by the
Church.

Holy Virgin Mary, mother of God and queen of heaven pray for us .

The Four Dogmas of the Virgin Mary
The perpetual virginity of Mary
[expressed in 3 parts: in her
virginal conception of Christ; in
giving birth to Christ, and her
continuing virginity after His
birth = virginitas ante partum;
virginitas in partu; virtinitas
post partum. The usage of this
triple formula to express the
fullness of this mystery of faith
became standard with St.
Augustine [354-430], St. Peter
Chrysologus [c. 400-450], and
Pope St. Leo the Great [440-461]
See CCC # 496-507
Mary the Mother of God [defined
as dogma at the very city where
Mary had lived for several years
at the Council of Ephesus in
431] See CCC# 495
Immaculate conception of Mary
[defined as dogma by Pope Pius
IX in 1854] See CCC# 491-492
Assumption of Mary into heaven
[defined as dogma by Pope Pius
XII in 1950] See CCC# 966; 974
Each of these Marian dogmas were
teachings within the Church from the
very beginning of the Church's
formation but became defined more
fully as God the Holy Spirit expanded
the Church's understanding of the
revelation of Christ in Christian
doctrine and theology through the
centuries. For example the oldest
canonical feast of Mary in the Church is
the Feast of the Assumption which
was already celebrated on its own
feast day by the 5th century. The
doctrine of the Assumption of the
Virgin is also part of the Tradition
reflected in the writings of the early
Church fathers even though Pius XII
defined it as dogma in 1950. The
same is true of the doctrine of the
Immaculate Conception, which was
formally defined by Pope Pius XI in
1854. Early Church hymns speak of
"Mary conceived without sin" and the
teaching is explicitly stated in the
writings of Sts. Ambrose, Augustine,
Andrew of Crete, Germain of
Constantinople and other Fathers of
the Church. This teaching was also
celebrated in the early Church liturgy. A
feast commemorating the Immaculate
Conception of Mary was celebrated by
the seventh century in the East and
was formally approved and given a
standardized liturgy in the West by
Pope Sixtus IV in 1475. It was
extended as a feast to the world
Church by St. Pius V in the 1568. Each
of these dogmas are also consistent
with Sacred Scripture. For example
the Immaculate Conception is
supported by Genesis 3:15 and Luke
1:26-31 which have always been
interpreted by the Church as implying
the Virgin Mary's exemption from
Original Sin [Gabriel's greeting to Mary
using a perfect past participle
concerning her condition of grace:
"Hail has-been graced"]. If you wish to
continue your study on Mary's role in
the Church for a pleasant read please
see Dr. Scott Hahn's, Hail Holy Queen,
Doubleday publishers and Dr. Mark
Miravalle's excellent book
Introduction to Mary: The Heart of
Marian Doctrine and Devotion,
Queenship Publishing Company. I also
recommend for a more scholarly read
Mary and the Fathers of the Church:
The Blessed Virgin in Patristic Thought
by Ignatius Press, 1991. Arranged in
chronological order this book begins
with the Apostolic Age of Ignatius
Bishop of Antioch [disciple of St. John,
martyred c. 107] and ends with John
of Damascus [8th century] providing
brief introductions and quotes for
each Church Father.
Mary's continuing role in Salvation
History is that of the Mother of the
King of Kings, in Hebrew the gebira or
Queen Mother, a title given to the
mothers of the Kings of Judah. The
mothers of the Kings of Judah were
persons of great prestige and power
who sat at the right hand of their sons
and who were regarded with
reverence by his subjects [see 1 Kings
2:19; Jeremiah 13:18]. It is in her role
as the gebira that John sees Mary in
Revelation 12:1, clothed with the sun
and standing on the moon with a
crown of 12 stars; it is the same vision
Juan Diego will have of the Virgin Mary
at Tepiac Hill in Mexico in 1531. But
her Son has also made her the Mother
of all New Covenant believers [ John
19:25-27]. In that role she continues
to intercede for her children just as
she interceded with her Son at the
Wedding at Cana, and she continues to
show her love and concern by giving
us the same advice she gave the
servants of the Bridegroom at Cana:
"Do whatever He tells you" [John 2:5].

[size12pt]

Mr. Aladin:
From the Annunciation to the
Crucifixion of her Son, Mary can be
seen as God's ultimate validation of
free will. The Virgin Mary's obedience
to the will of God as conveyed to her
in the angel Gabriel's message was no
less voluntary in its affirmation than
the disobedience of the virgin Eve had
been in its negation.

In the 2nd
century St. Irenaeus the Bishop of
Lyon and a second generation disciple
from the Apostle John wrote: "...so also
Mary, betrothed to a man but
nevertheless still a virgin, being
obedient, was made the cause of
salvation for herself and for the whole
human race. [...]. Thus, the knot of
Eve's disobedience was loosed by the
obedience of Mary.

What the virgin
Eve had bound in unbelief, the Virgin
Mary loosed through faith." Against
Heresies, 3.22.4, Irenaeus, Bishop of
Lyons.

Mary, as the first human to kiss the
face of God and the first to believe in
Jesus as her Savior, took her place in
Salvation History as the first Christian.
She is also the one disciple of Jesus
who didn't flee or doubt when all the
others fled and doubted, but who
stayed and accepted to the very end
the burden of being under the Cross.
Down through the ages the weeping
Mary of the Cross witnessing her son's
torture and death stands in solidarity
with all believers who also suffer and
live under the shadow of the Cross.


The gift of Mary to the Church was
Jesus' last human act from the Cross.
He placed His mother's care in the
hands of the only apostle present at
the cross, the Apostle John, "Seeing his
mother and the disciple whom he
loved standing near her, Jesus said to
his mother, 'Woman, this is your son.'
Then to the disciple he said, 'This is
your mother.' And from that hour the
disciple took her into his home." [ John
19:26-27] This is one of only two
scenes in which Mary is present in
John's Gospel. The first is the
narrative of the Wedding at Cana in
chapter 2 of John's Gospel. These two
scenes in which Mary is present have
several things in common. First, Mary
is addressed as "gunai" [from the
Greek gune] or "dear Woman" by
Jesus in both scenes; second, she is
never called by name but only
identified as "the mother of Jesus";
and third, in both cases a "new family"
is formed: at Cana by the wedding
itself and in the second scene in John
chapter 19 a new family is formed by
a kind of adoption in which "the
beloved disciple" takes Mary as his
mother and in the greater sense, as
the mother of Christ's family, the
Church--a role she continues to fill to
this day.


It is Mary who bridges the Old and
New Testaments. The Old Testament
records God's plan for man's salvation
in His preparations to make the world
ready for the Incarnation. Of all the
tribes of the earth He chose a
particular people to whom He reveals
Himself. He nurtures and instructs
them through His prophets in order
for them to be able to recognize the
Son of God when it was time for Him
to come. In order to accomplish this
He takes these people to Himself in a
covenant bond, establishing worship
based on sacrifice to prepare them to
understand the ultimate sacrifice that
the Son of God would offer for the
salvation of man, for these people
would be the conduit through which
the message of the Son would be
carried to the world. And when the
time came, from among these people,
He chooses a woman from a certain
preordained family, the house of
David. It was absolutely necessary that
she be set apart in her purity and
virtue so as not to make the
Incarnation of the Son of God a
sacrilege and so she is conceived
without original sin and set apart in a
holy state of purity and perpetual
virginity.

This is Mary's role in Salvation History:
ever virgin and yet fruitful mother. It
is Mary, a daughter of the Old
Covenant, who is not only the bearer
of Christ in the Annunciation but Mary
also "labors" in prayer in the Upper
Room with the other disciples for the
birth of the Church at Pentecost for
the New Covenant believers will
become her spiritual children. She
stands as the Christian model, which
we should all emulate. From her
obedience at the Annunciation to the
events of Christ's passion she
illustrates for us a model of Christian
virtue, faith and obedience as she
remained true to Christ and His word.
Her fidelity shows us that true faith
can be preserved in one individual and
down through history the Church has
honored her for this by considering
her the mother of the true remnant of
Israel in the New Covenant Church. It
has been as Mary prophesized, filled
with the Holy Spirit, "Yes, from now
onwards all generations will call me
blessed!"


After the descend of God the Holy
Spirit at the second great Pentecost
[the first was the revelation of God at
Mt. Sinai], the Apostle John spread the
Gospel of Jesus Christ first with Peter
in Judea and later in Asia Minor,
serving many years as the Bishop of
Ephesus. According to tradition Mary
accompanied John to Ephesus and
lived there several years.
Unfortunately the years after Christ's
Resurrection were years of intense
persecution for the early Church, first
from the Jews and later from the
Romans. Many documents written
before Christianity was protected by
the Edict of Milan [early 4th century]
were destroyed. For example the
great Church Father Origen wrote over
6,000 books of which only a few
copies now survive. The great library
at Caesarea in Palestine and the
Church library at Alexandria, Egypt,
which we know contained numerous
works from the first centuries of the
Church, were destroyed in the 7th
century AD Moslem invasions just as
the great libraries in Rome were
destroyed by successive barbarian
invasions in the 5th century AD. The
result is that we do not have reliable
information on Mary's later years.
However, surviving works like The
Protoevangelium of James [James was
the first Bishop of Jerusalem and
kinsman of Jesus] written sometime in
the last of the 1st or early 2nd century
and a several other documents do
contain information about Mary's early
life. Although rejected as non-
canonical in the 6th century, The
Protoevangelium of James provided
the names of Mary's parents Anna and
Joachim, [honored as saints by the
Church] as well as material for many of
the most important medieval legends,
artistic representations and
theological beliefs about Mary.
While Scripture reveals nothing about
Mary's death, St. John Damascene [died
749] recorded a story reportedly
shared at the Council of Chalcedon in
451AD that Mary had died in the
presence of the Apostles but when the
tomb was opened they found it empty,
"wherefrom the Apostles concluded
that the body was taken up to
heaven." From this testimony the
Church has taught that Mary was
assumed bodily and now tastes the
Resurrection for which all Christians
hope. This teaching is one of the four
dogmas, or truths, of Mary held by the
Church[/size].

THE vIRGIN AND THE VIRGIN CONTRASTED

THE VIRGIN MARY AND THE
VIRGIN EVE CONTRASTED
Genesis 3:15 contains the promise of
the redemption of mankind after the
Fall of Adam and Eve. The Incarnation
of the Christ was the manifestation of
the promise and it was fulfilled with
Jesus Christ's sacrificial death and
glorious resurrection. The New
Testament portrays Jesus as the
"Second Adam" whose obedience and
sacrificial death on the cross undo
Adam's disobedience [see Romans
5:12-21 and 1 Corinthians 15:45-49].
Jesus, the Second Adam, triumphed
over the same temptations to which
the first Adam fell into sin [compare
Genesis 3:6 to Luke 4:1-13].
Just as there is a Second Adam there is
also a Second Eve. Mary, the Virgin
Mother of Christ is the Second Eve.
Just as the First Eve in the exercise of
free will cooperated in the Fall of man
so the Second Eve, in the exercise of
her free will, cooperated in the
redemption and salvation of the entire
human race.
The two Eves contrasted:
THE VIRGIN EVE THE VIRGIN
MARY
Daughter of
the first
Covenant
Daughter
of the
Sinai
Covenant
Pledged
obedience
under the
covenant
Pledged
obedience
under the
covenant
Eve's
disobedience
resulted in
the fall into
sin of the
entire
human race.
The result
was death,
physically
and
spiritually.
Mary's
obedience
to God
resulted
in the
offer of
the gift of
salvation
to the
entire
human
race. The
result was
eternal life
Eve's name
means the
"mother of
all living" and
indeed all of
humanity is
descended
through her.
Mary is
the
"mother
of all who
truly live"
when, at
the cross,
Jesus
gave His
mother to
the
Church as
the
Mother of
all who
come to
receive
Jesus as
Savior and
Lord and
therefore
receive
the gift of
eternal
life.
From the Annunciation to the
Crucifixion of her Son, Mary can be
seen as God's ultimate validation of
free will. The Catechism of the Catholic
Church teaches that the Virgin Mary's
obedience to the will of God as
conveyed to her in the angel Gabriel's
message was no less voluntary in its
affirmation than the disobedience of
the virgin Eve had been in its
negation.
From the first moment of the angel
Gabriel's announcement that of all
women born, she had been chosen to
bear the "promised seed" [ Luke
1:26-38], to Simeon's prophecy of her
suffering [Luke 2:33-35], to
witnessing her Son's Passion on the
Cross [ John 19:26], Mary submitted
herself completely to God plan for her
life. The Fathers of the Church saw her
as the model Christian. St. Irenaeus
praises her above all women when he
writes, "Being obedient she became
the cause of salvation for herself and
for the whole human race. [...]. The
knot of Eve's disobedience was untied
by Mary's obedience: what the virgin
Eve bound through her disbelief, Mary
loosened by her faith." [St. Irenaeus,
Against Heresies, III.22.4]. And
comparing her humility and obedience
with Eve's rebellion and disobedience
St. Jerome writes of her, "Death
through Eve, life through Mary." [St.
Jerome as quoted in the Catechism
#494].
In addition to the title of the "new Eve"
the Virgin Mary is also acknowledged
by the titles "The Ark of the New
Covenant," "The Mother of the
Church," "The Lady of the Rosary," and
"Our Mediatrix."

See more @www.agapebiblestudy.com/documents/the%20virgin%20mary's%20role%20in%20salvation%20history.htm

^ the link can't b opened.

POPE II: ^ the link can't b opened.

should i paste all?

Mr. Aladin:

should i paste all?

I think so ,or try to copy it(the link) right

Well I follow the Bible and it says in black and white "I am the way,the truth and the life И̣̣̣̥o one comes to the father EXCEPT (EXCEPT EXCEPT) through me John 14:6.......let's don't complicate issues pls