I love opinionated non-PC people. This blog is to vent my opinions on life, the universe and everything. Which is 42 which in gematria is "My Heart" (LBY) according to Rabbi Abulafia. The Divine Heart is the centre of everything.

Monday, June 08, 2015

The Role of Mary in John 1: A Hebrew Catholic Insight: Part 3


John 1:51 states: "And he saith unto him, Verily, verily, I say unto you, Ye shall see the heaven opened, and the angels of God ascending and descending upon the Son of man." This last verse of John 1 prepares us for the openly Marian chapter of John 2. As the last verse of John 1 prepares and situates us for the unveiling in John 2 of the Woman who is the Mother of the Messiah so the last verse of John's Apocalypse 11 prepares and situates us for the unveiling of the Woman in Chapter 12. Apocalypse 11:19 states: "And the temple of God was opened in heaven: and the ark of his testament was seen in his temple, and there were lightnings, and voices, and an earthquake, and great hail." 

We see in John 1:51 and Apocalypse 11:19 the concept of the opening of the heavens. Apocalypse 11:19 links this to the concept of the Temple directly whereas John 1:51 alludes to the Temple by referring to the angels ascending and descending just as the angels ascended and descended upon Jacob (a type of the Son of Man) at the place which Jewish tradition believed that the later Temple was built and the place in the Holy of Holies where the Ark of the Covenant stood on the Shettiyah Stone or Rock.

Thus John 1:51 united in the light of the Resurrection analogy of reading Scripture reveals Our Lady as the mystical and spiritual Temple and Ark of the Covenant as well as the spiral Staircase or Ladder. In John 2:1 the phrase "On the Third Day" alerts us that this is a prophetic sign connected to the mysteries of the Passion, Crucifixion and Resurrection of the Son of Man. Jesus rose "on the third day" after being in the underworld for 36 hours (he died at 3pm on Good Friday and rose at 3 am on Easter Sunday). This counterpoints the three days or 36 hours (3am Friday morning to 3pm Sabbath afternoon) that Adam and Eve lived in the Divine Will in the Garden of Eden according to Jewish tradition. The whole mystery of the Akeidah (Binding) of Abraham and Isaac (which alludes to the passion crucifixion and resurrection of the Messiah) is prefaced with this "on the third day"in Genesis 22:4.  As I wrote in my essay entitled "Resurrection of Jesus: Myth or History?":  

"...Lapide [an orthodox Jewish scholar and theologian] also points to the figure of Joseph in Genesis 42:18- “On the third day Joseph said to them, Do this and you will live…”. For the Jewish Christian this has even deeper meaning in the context of the Jewish traditions of Messiah son of Joseph who will appear in the Galilee and will be killed and rise from the dead. Lapide then refers to the three days mentioned in regards to Jonah (Jonah 1:17), Queen Esther (Esther 5:1) and Hosea 6:2. He writes: “On the third day…contains for ears which are educated Biblically a clear reference to God’s mercy and grace which is revealed after two days of affliction and death by way of redemption… thus, according to my opinion, the resurrection belongs to the category of the truly real and effective occurrences, for without a fact of history there is no act of true faith…"



The second chapter of John in a mystical manner, reveals the role of the intercession of Our Lady as the Mother of the Messiah in restoring, through her Son, fallen mankind to his lost estate. Our Lady along with St Joseph and Jesus the God -Man are the first 36ers (called Lamed vavniks in Jewish tradition) who become present in all generations as intercessors and victim souls for each generation through re-doing all the generations acts in the Divine Will. 

These lamed vavniks who live in Divine Will are alluded to in Apocalyse 11:1 where it speaks of the measuring rod (also mentioned in Ezekiel 40:5) which according to Jewish tradition was 6 cubits and each cubit was 6 hand-breaths which equals 36 hand-breaths.  

"...The length of the rod is six cubits. Each cubit is six handbreadths. See, therefore, how all the lights are bound together in this light, which is called "All," since all are contained within it. There are six directions [the six ketzavot, alluding to the six sefirot from Chesed to Yesod, all of which are included in Yesod], and when they are all connected to one another, they make thirty-six, corresponding to the length of this rod [36 handbreadths]. (see the writings of Rabbi Moshe Hayyim Luzzato (Ramchal) in "The Future Temple" ). 

John reveals that those who live in Divine Will (in the 36 hours which is also hidden in the mystery of the 36 candles of Hanukkah) are those in the heart of the Church or Temple who remain in the inner sanctuary in adoration and worship even when the rest of the Temple (Church) is being destroyed and trampled. We could also say that the Bat Kol (Daughter of All) is Luisa Piccarreta as the daughter (Bat) and Our Lady being the All (Kol). Ramchal links the concept of 36 with the light called "All". Interestingly the walls of the Temple were also 6 cubits high (36 handbreaths) and 6 cubits thick (36 handbreaths) according to Ramchal.
"...The Temple Mount has five entrances, two in the south, one in the east, one in the north and one in
the west. The height of the wall is six cubits and its thickness six..."
The five entrances of the Temple Mount may symbolise the five partzufim (personas) of Jesus (Adam {Zeir Anpin/ Son} Kadmon {Arich Anpin/ Word}) as the East Gate, Mary (Imma) as the West gate, Joseph (Abba) as the North gate, Luisa (Nukvah) and the Holy Spirit (Atik Yomim) as the South gates.
 
John the Beloved reveals Mary as the prophetic Woman of Genesis 3:15 in John 2 with the miracle of turning water into wine, at the foot of the Cross and in Apocalypse 12. This sorrowing woman in labour or travail is found throughout Scripture alluding to the role of Our Lady as the weeping Shekhinah and Suffering Soul of all Israel (called Miriam by Rebbe Nachman and other Jewish rabbis and mystics) who followed man out of Eden into this valley of Exile. Micah also refers to this Woman in Labour who is the Mother of the Messiah born in Bethlehem involved in the restoration of Judah and the lost Israelites (see Micah 5:3) which confirms and reinforces the Marian interpretation of John 1:31.

Father Aidan Nichols tells us that our first step in authentic Catholic Mariology is the exploration of  the sources of Revelation in the Scriptures and Tradition. The second step is an applying the analogy of faith which consists in interrelating of the fruits of our Marian exploration with the other teachings of the faith. Thus Mariology does not stand alone but must be integrated with Christology and Eccesiology and many other areas of the faith. Once we have integrated our Marian insights with the whole of the faith then we can in the third step re-explore Scripture and Tradition using other helpful philosophical tools with this fruit of analogy of the faith to plumb even deeper in to the Divine Revelation for even richer Marian insights that may reveal a more hidden Biblical basis for those Marian teachings found in Tradition, the Magisterial teachings and the liturgical and spiritual life of the Church and its faithful. 

Thus there is not just one Marian theology but a number of enriching Marian theologies that complement and enrich one another in unveiling the role of Our Lady in the fiats of Creation, Redemption and Sanctification.  In fact the whole of Marian teaching is hidden in a mystical, anagogical and Marian interpretation or reading of Genesis 1-3 and its counterparts in the New Testament- John 1-2 and Apocalyse 11-12. Both Moses and St John the Beloved like St Paul caught a glimpse of the Third Fiat or Heaven which is the realm of the Woman Clothed with the Sun (Divine Will) in Eternity (Atzilut). In a future post I will endeavour to interpret the second chapter of John's Gospel in more detail based from this Marian unveiling of John 1.




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2 comments:

David Roemer said...

#Reasons to Believe in Jesus


Reasons to believe Jesus is alive in a new life with God can be found in quotes from two prominent atheists and a biology textbook.
> Thus the passion of man is the reverse of that of Christ, for man loses himself as man in order that God may be born. But the idea of God is contradictory and we lose ourselves in vain. Man is a useless passion. (Jean-Paul Sartre, Being and Nothingness: A Phenomenological Essay on Ontology, New York: Washington Square Press, p. 784)

> Among the traditional candidates for comprehensive understanding of the relation of mind to the physical world, I believe the weight of evidence favors some from of neutral monism over the traditional alternatives of materialism, idealism, and dualism. (Thomas Nagel, Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False, location 69 of 1831)

> And certain properties of the human brain distinguish our species from all other animals. The human brain is, after all, the only known collection of matter that tries to understand itself. To most biologists, the brain and the mind are one and the same; understand how the brain is organized and how it works, and we’ll understand such mindful functions as abstract thought and feelings. Some philosophers are less comfortable with this mechanistic view of mind, finding Descartes’ concept of a mind-body duality more attractive. (Neil Campbell, Biology, 4th edition, p. 776 )

Sartre speaks of the "passion of man," not the passion of Christians. He is acknowledging that all religions east and west believe there is a transcendental reality and that perfect fulfillment comes from being united with this reality after we die. He then defines this passion with a reference to Christian doctrine which means he is acknowledging the historical reasons for believing in Jesus. He does not deny God exists. He is only saying the concept of God is contradictory. He then admits that since life ends in the grave, it has no meaning.

From the title of the book, you can see that Nagel understands that humans are embodied sprits and that the humans soul is spiritual. He says, however, that dualism and idealism are "traditional" alternatives to materialism. Dualism and idealism are just bright ideas from Descartes and Berkeley. The traditional alternative to materialism is monism. According to Thomas Aquinas unity is the transcendental property of being. Campbell does not even grasp the concept of monism. The only theories he grasps are dualism and materialism.

If all atheists were like Sartre, it would be an obstacle to faith. An important reason to believe in Jesus is that practically all atheists are like Nagel and Campbell, not like Sartre.

by David Roemer
347-417-4703
http://www.newevangelization.info

Jong Ricafort said...

great article...I was a little bit perplexed, I cant comprehend or follow your thoughts easily(need to reread again)...but I love the way you presented the Role of Mama Mary..it really humbled me when such a profound articulation of the hidden meaning in the bible makes me wonder my littleness in understanding the bigger picture..But Im thankful this kind of article lifts my spirit to study more..to appreciate the genuine and embrace the Glories of Mama Mary even more.God bless...P.S. Hope I can find in your blog article related to Fall of Lucifer, im really2x interested..God Bless!