April 11, 2007



The following is a touched-up version of what I left on another blog whose owner was looking for comments on this topic.

The way I spiritually approach the “Crowning of Mary” is by way of its “scripturo-theological” content, rather than by way of its “literal” sense.

I see the notion of “queen” as archetypal “mother”.

From the injunction of Jesus at the cross to his disciple (therefore to me), John 19:
When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, “Woman, behold, your son!” Then he said to the disciple, “Behold, your mother!” And from that hour the disciple took her to his own home.

The disciple takes her manner of discipleship and testimony (as the Gospel reveals at Cana) into his own life, and lets that manner of discipleship mother or rule his own discipleship.

According to Luke-Acts, Mary has her “pentecost” at Nazareth, and by the power of the Spirit conceives the Son in physical flesh and blood; later, Mary is present in the upper room (the “womb” of the Eucharistic flesh and blood of her Son) where the Church now has its Pentecost, and the Church is manifested as Christ’s Body also emerging from the Eucharistic womb fully empowered to preach publicly the death and resurrection of Christ. The testimony of Luke-Acts is:
(1) that Mary keeps the mysteries of Jesus, and ponders them in her heart (Luke reports this at Bethlehem and at the finding in the temple);
(2) that the Church receives power from the Spirit by prayer together with Mary in the Eucharistic womb of the Church.
Mary’s example at Nazareth, at Bethlehem, and at the finding in the temple, serves to show how the Church is to respond to God’s annunciation and Spirit, how to keep and ponder the mysteries of Jesus in one’s heart; Mary’s presence and example serve to “midwife” the Church’s manifestation on Pentecost.

This one is more mysterious. Luke 2 testifies that Simeon under the inspiration of the Spirit says to Mary personally:
“Behold, this child is set for the fall and rising [Greek 'resurrection'] of many in Israel, and for a sign that is spoken against, AND A SWORD WILL PIERCE THROUGH YOUR OWN SOUL ALSO, THAT THE THOUGHTS OF MANY HEARTS MAY BE REVEALED.”
Jesus is to be a sign destined to be opposed. The Spirit-inspired testimony of Simeon joins to the destiny of Jesus the eventual piercing of Mary’s soul. The piercing of Mary’s soul will be instrumental in the revealing of the thoughts of the hearts of the many.

Whatever the full and real meaning of that Spirit-inspired testimony might be, it affirms that the piercing of Mary’s soul in association with the opposition that Jesus would suffer is to play some causative role for others, for their resurrection, for the revealing of what’s in their hearts.

According to the Spirit-inspired testimony of the Gospel, clearly the Anointed (Messiah), the King, has an associate: Mary. Call her “queen mother” if you will.

By joining her in prayer through the Rosary, we repeat the obedience of the Church of the apostles and disciples that gathered together with Mary in the Eucharistic Birth-Chamber of the Church to hold the mysteries of Jesus (Joyful, Sorrowful, Luminous, Glorious) in our hearts, pondering them, and prayerfully asking to receive the power of the Spirit from on high.


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