MARY: GRACE AND HOPE IN CHRIST Anglican-Roman Catholic International Commission

MARY: GRACE AND HOPE IN CHRIST Anglican-Roman Catholic International Commission

[Type here][Type here][Type here]AudienceIt tells the people about the Anglican-Roman Catholic definitions of Marys Immaculate Conception and assumptions. It is for people who need to know the about the blessed mother their common beliefs and disbeliefs IntroductionBlessed are you among women, and blessed is the fruit of your womb (LK. 1:42) in honoring Mary as the mother of Christ, all the generations of Anglicans and Roman Catholics have echoed this greeting of Elizabeth. The article is apparently based on the common faith of Anglicans and Roman Catholics. This article studies about the blessed Mary by the Anglican-Roman Catholic International Commission (ARCIC), faiths and assumptions.SummaryWe remain convinced that the holy scriptures as the Word of God written, bear normative witness to Gods plan of salvation. For some centuries the Anglicans and Roman Catholics have interpreted the scriptures while divided from one another. The Old Testament bears witness to gods creation of men and women in his divine image, and Gods loving call to covenant relationship with himself. God offered us the covenant of grace again and again even though we disobeyed him. The covenant between the Lord and his people is several times described as a love affair between God and Israel. The New Testament however speaks not only of Gods preparation for the birth of the son, but also Gods election. While various parts of the New Testament refer to the birth of Christ, only two Gospels, Matthew and Luke narrate the story of his birth and refer specifically to Mary. In the Gospel of Matthew Mary is mentioned in conjunction with her son in such phrases as Mary his mother or the child and his mother. Matthew emphasizes the continuity of Jesus Christ with Israels messianic expectations. His birth from the descents of David by whatever route and at the ancestral royal city is disclosed first. The virginal conceptions of Mary is disclosed second. While as in Gospel of Luke Mary is prominent from the beginning. She is linked between John the Baptist and Jesus. The divine initiative in human history is proclaimed in the good news of the virginal conception through the action of the Holy Spirit. For Christian believers, it is an eloquent sign of divine sonship of Christ and of new life through spirit. The scriptural witness summons all believers in every generation to call Mary blessed; this Jewish woman of humble status, this daughter of Israel living in hope of justice for the poor, whom God has graced and chosen to become the virgin mother of his Son through the overshadowing of the Holy Spirit. In the early church reflection on Mary served to interpret and safeguard the apostolic tradition centered on Jesus Christ. Mary was called Theotokos which means God-bearer this emerged from the reflection on scriptures and celebration of Christian feasts, but its development was mainly due to the early Christological controversies. Marys title Theotokos was formally invoked to safeguard the orthodox doctrine of the unity of Christs person. This title has been in churches under the influence of Alexandria, but the Council of Nicaea declared Jesus Christ is true god from true god. These churches concluded that his mother, Mary, can be rightly called the God-bearer. In receiving the council of Ephesus and the definition of Chalcedon, Anglicans and Roman Catholics together affirm that Jesus Christ was conceived by the Holy Spirit and born of the Virgin Mary and confess Mary as Theotokos. In the early centuries communion in Christ included a strong sense of living presence of the saints as an integral part of the spiritual experience of the churches. Lords mother came to be seen to have a special place. Themes were developed from the scriptures and in devotional reflection reveal a deep awareness of Marys role in the redemption of humanity. The response of Christian people, reflecting on these themes, found devotional expression in both private and public prayer. The fathers presented Mary the Virgin mother as a model of holiness for consecrated virgins and increasing taught that she remained ever-virgin. In their reflection, virginity was understood not only as physical integrity, but as an interior disposition of openness, obedience and single-hearted fidelity to Christ which models Christian discipleship and issues in spiritual fruitfulness. Meditation on the lives of both Christ and Mary became increasingly popular in middle ages and gave rise to the development of devotional practices as the rosary. Revision of the calendars and lectionaries used in our communions, especially the liturgical provision associated with the feast of Mary, gives evidence of a shared process of rereceving the scriptural testimony to her place in the faith and life of the church. The two communions join in praying and praising Mary, whom all generation have called blessed, observing her festivals and according her honor in the communion of saints and are agreed that Mary and the saints pray for the whole church. Many Christians find that giving devotional expressions to their appreciation for the ministry of Mary enriches their worship of God. Above all the saints , Mary takes her place as Theotokos: Alive in Christ, she abides with the one she bore, still highly favored in the communion of grace and hope, the exemplar of redeemed humanity, an icon of the church.Conclusion Though the Anglican and Roman Catholics had some difference in their faith about Mary. They agreed on some similarities and accepted Mary as the blessed mother of Christ, who is ever virgin and celebrate the festivals and ask her to pray for us to Lord Jesus Christ.DiscussionThe thesis was carried out by explaining about Mary by comparing it to the Old Testament and New Testament, then by role of Mary in early church and her festivals and faith. The article was logical showing a complete study on Mary from different angles. The value of the article is useful to Christian and non-believers in Mary as a saint.ReferencesAnglican-Roman Catholic International Commission. Mary: Grace and Hope in Christ. Origins 35:3 (June2, 2005): 33-50

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