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John the Baptist did not baptize everyone in “Jerusalem, Judea and the region around Jordan.” So Mary could be (and is, as we will see below) an exception to I Cor. There are exceptions to other general norms specifically laid out as true for “all” in Scripture. Paul raising the dead in Scripture, but after Jesus’ Resurrection, “the tombs also were opened, and many bodies of the saints who had fallen asleep were raised, and [came] out of the tombs” (Matt. These folks obviously did not “die once.” They died at least twice! We have examples of other “assumptions” in Scripture. And so are the "two witnesses" of Revelation 11:3-13. -23 because she is depicted as having been assumed into heaven in Rev. “And a great portent appeared in heaven, a woman clothed with the sun . ” I argue it not only to be a “who” but to be the Blessed Virgin Mary for these reasons: Let’s first take a look at the text of Rev. John speaks of is not a temple made of brick and mortar. Yet most Protestants—and too many Catholics—don’t understand the role that God wants her to play in our lives.
) and Elijah were taken up “into heaven” (II Kings ) in a manner quite out of the ordinary. We know that Mary is an exception to the “norm” of I Cor. The question is: Is the Ark of the Covenant depicted as being in heaven a “what” (an Old Testament box made of acacia wood overlain with gold in Exodus 25), or a “who? Behold Your Mother: A Biblical and Historical Defense of the Marian Doctrines From the cross Jesus gave us his mother to be our mother, too: a singularly holy model, consoler, and intercessor for our spiritual journey.
John also emphasizes that even while "the Son of Man" walked the Earth with his disciples in Galilee, he possessed the beatific vision in his human nature. John the Baptist] Jerusalem and all Judea and all the region about the Jordan, and they were baptized by him.” We know that "all" here does not mean "all" in a strict sense because we know, at least, Herod, Herodias, and her daughter, were exceptions to this verse (See Matt. A friend just asked me this question: Can we still increase the size of the container once we're in heaven? That same person who saved the person who fell into the well saved another person from falling into the well in the first place. He pulls us sinners out of the well of sin and he saved Mary from falling into sin in the first place.
How we live in this life determines the size of the container which will be filled by God hereafter. Surely God would be even more exacting upon consideration of the chaste 'vessel' chosen to bear his Son as he was to Old Testament figures building his Ark and tabernacles? A person falls into a well and he needs to be saved by someone.
From your protestant background you are able to dismantle the objections from your extensive knowledge of scripture. I have a question which is semi-related to the Assumption of Mary, because it has to do with us corresponding with the grace of God and, like Mary, being raised with Christ to the glory of heaven. As I understand it, as we correspond to the grace of God on earth, we increase our capacity to enjoy Him/be filled with His glory in the next. And that is how we are rewarded with an increase in grace, or, as you said, "we increase the size of the container." Thus, once we enter into eternity, there is no way to grow in grace any longer. In Luke when Mary refers to God as her "saviour" it has been suggested to me that this proves that Mary is not free of sin, and therefore does not merit our devotion to her.
Hi Tim, I very much appreciate your work as an apologist.
There are two texts of Scripture most commonly used to “disprove” the Assumption of Mary. John : No one has ascended up to heaven, but he who descended from heaven, the Son of man. -23: For as in Adam all die, even so in Christ shall all be made alive. Christians will be entirely passive when it comes to their collective “resurrection.”4. John is demonstrating the divinity of Christ in John . John was writing against his archenemy, the heretic Cerinthus, who denied the divinity of Christ. John quotes these words from Jesus to demonstrate that the Savior “descended” from heaven and was both in heaven and on Earth as the “only begotten Son” (cf. God simply preserved Mary (uniquely) from all sin: "Not to him who is able to keep you from falling and to present you without blemish before the presence of his glory with rejoicing..." Hugh, Let me re-write that one, minus the typos: In response to your #6: Mary was indeed "saved," but she was "saved" from sin by God granting her the graced to be preserved (saved) from all sin. Pius IX declared this when he defined the Immaculate Conception in Ineffabilis Deus: "We declare, pronounce, and define that the doctrine which holds that the most Blessed Virgin Mary, in the first instance of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Savior of the human race, was preserved free from all stain of original sin, is a doctrine revealed by God and therefore to be believed firmly and constantly by all the faithful." That is being "saved" much as St.
In order to appreciate the identity of “the ark,” let’s first take a look at the identity of “the temple” that St. Combining the best recent scholarship with a convert’s in-depth knowledge of the arguments, Staples has assembled the most thorough and useful Marian apologetic you’ll find anywhere. Hebrews declares, “It is appointed for men to die once, and after that comes judgment.” Yet we see exceptions to this norm many places in Scripture by way of resurrections from the dead. : Then God’s temple in heaven was opened, and the ark of his covenant was seen within in his temple; and there were flashes of lightning, loud noises, peals of thunder, an earthquake, and heavy hail. Jesus answered them, “Destroy this temple, and in three days I will raise it up.”. In Behold Your Mother, Tim Staples takes you through the Church’s teachings about the Blessed Virgin Mary, showing their firm Scriptural and historical roots and dismantling the objections of those who mistakenly believe that Mary competes for the attention due Christ alone.