The Barrd said:
Asking someone to pray for you does not mean you are worshiping them. All prayer is not worship. In? Does He have His Own special spring somewhere, with pilgrims wiho come to "venerate" Him? (and what is "venerate" if it is not worship?)
The word "worship" has undergone a change in meaning in English. It comes from the Old English weorthscipe, which means the condition of being worthy of honor, respect, or dignity. To worship in the older, larger sense is to ascribe honor, worth, or excellence to someone, whether a sage, a magistrate, or God.
For many centuries, the term worship simply meant showing respect or honor, and an example of this usage survives in contemporary English. British subjects refer to their magistrates as "Your Worship," although Americans would say "Your Honor." This doesn’t mean that British subjects worship their magistrates as gods (in fact, they may even despise a particular magistrate they are addressing). It means they are giving them the honor appropriate to their office, not the honor appropriate to God.
Outside of this example, however, the English term "worship" has been narrowed in scope to indicate only that supreme form of honor, reverence, and respect that is due to God. This change in usage is quite recent. In fact, one can still find books that use "worship" in the older, broader sense. This can lead to a significant degree of confusion, when people who are familiar only with the use of words in their own day and their own circles encounter material written in other times and other places.
In Scripture, the term "worship" was similarly broad in meaning, but in the early Christian centuries, theologians began to differentiate between different types of honor in order to make more clear which is due to God and which is not.
As the terminology of Christian theology developed, the Greek term
latria came to be used to refer to the honor that is due to God alone, and the term
dulia came to refer to the honor that is due to human beings, especially those who lived and died in God’s friendship—in other words, the saints. Scripture indicates that honor is due to these individuals (Matt. 10:41b). A special term was coined to refer to the special honor given to the Virgin Mary, who bore Jesus—God in the flesh—in her womb. This term,
hyperdulia (
huper [more than]+
dulia = "beyond dulia"), indicates that the honor due to her as Christ’s own Mother is more than the
dulia given to other saints. It is greater in degree, but still of the same kind. However, since Mary is a finite creature, the honor she is due is fundamentally different in kind from the
latria owed to the infinite Creator.
All of these terms—
latria, dulia, hyperdulia—used to be lumped under the one English word "worship." Sometimes when one reads old books discussing the subject of how particular persons are to be honored, they will qualify the word "worship" by referring to "the worship of
latria" or "the worship of
dulia." To contemporaries and to those not familiar with the history of these terms, however, this is too confusing.
Another attempt to make clear the difference between the honor due to God and that due to humans has been to use the words
adore and
adoration to describe the total, consuming reverence due to God and the terms
venerate, veneration, and
honor to refer to the respect due humans. Thus, Catholics sometimes say, "We
adore God but we
honor his saints."
Unfortunately, many non-Catholics have been so schooled in hostility toward the Church that they appear unable or unwilling to recognize these distinctions. They confidently (often arrogantly) assert that Catholics "worship" Mary and the saints, and, in so doing, commit idolatry. This is patently false, of course, but the education in anti-Catholic prejudice is so strong that one must patiently explain that Catholics
do not worship anyone but God—at least given the contemporary use of the term. The Church is very strict about the fact that
latria, adoration—what contemporary English speakers call "worship"—is to be given
only to God.
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And what about those statues that weep...or even bleed?
You can probably buy one on line. Most are fakes, but there are some that pass the strictest scientific investigation. It's rare for a bishop to bother with an investigation. Weeping, bleeding statues is not a requirement of faith. Why it happens I don't know. The statue is still a piece of plaster or stone. Perhaps the statue is touched by heaven to get people to repent. If you are interested in a real miraculous image, their is plenty on you tube on Our Lady of Guadalupe. This is my favorite. After the story, scientific analysis is given.
https://www.youtube.com/watch?v=xe4Ozm0oENk
.
Or Mary's perpetual virginity...even though that leaves her with several children that must be explained?
Luke 1:36 - Elizabeth is Mary's kinswoman. Some Bibles translate kinswoman as "cousin," but this is an improper translation because in Hebrew and Aramaic, there is no word for "cousin."
Acts 1:15, 120 "Jesus' brothers" were present. Mary would have to be pregnant for 90 years! So obviously, if there is no word for cousin, they used brother or brethren as a blanket term.
The basis of all the Marian Doctrines goes back to the Old Testament where we learn about the nature of the sacred. Without that, we are taking the long way around.
BTW, there is nothing in the Bible about Joseph's age when he married his virgin, nor is there the slightest suggestion that he did not enjoy a normal married life with her aftelly there...
"...An important historical document which supports the teaching of Mary’s perpetual virginity is the Protoevangelium of James, which was written probably less than sixty years after the conclusion of Mary’s earthly life (around A.D. 120), when memories of her life were still vivid in the minds of many.
According to the world-renowned patristics scholar, Johannes Quasten: "The principal aim of the whole writing [
Protoevangelium of James] is to prove the perpetual and inviolate virginity of Mary before, in, and after the birth of Christ" (
Patrology, 1:120–1).
To begin with, the
Protoevangelium records that when Mary’s birth was prophesied, her mother, St. Anne, vowed that she would devote the child to the service of the Lord, as Samuel had been by his mother (1 Sam. 1:11). Mary would thus serve the Lord at the Temple, as women had for centuries (1 Sam. 2:22), and as Anna the prophetess did at the time of Jesus’ birth (Luke 2:36–37). A life of continual, devoted service to the Lord at the Temple meant that Mary would not be able to live the ordinary life of a child-rearing mother. Rather, she was vowed to a life of perpetual virginity..."
read more here.
Luke 1:35
The word translated “overshadow” is used nowhere else in the New Testament. In fact, it occurs only one other place in Scripture, if we refer to the Greek translation of the Old Testament that Luke was familiar with.
The book of Exodus tells us how Moses had the Ark of the Covenant placed in the Dwelling, the holy place in great tent that was to serve as the dwelling-place of God among His people. (The word translated “Dwelling” is often translated “Tabernacle.”)
“Then the cloud covered the meeting tent, and the glory of the LORD filled the Dwelling. Moses could not enter the meeting tent, because the cloud settled down upon it and the glory of the LORD filled the Dwelling” (see
Exodus 40:34-35).
In the Greek version of the Old Testament, the word translated “settled down upon” (“the cloud settled down upon it”) is the same as Luke’s word “overshadow” (“the power of the Most High will overshadow you”).
Luke is telling us that the power of God will overshadow Mary just as the power of God overshadowed the Ark of the Covenant in the tent...
...On Mt. Sinai, God gave Moses instructions for building the Ark of the Covenant. The construction is minutely described (see
Exodus 25:1-22). The Ark’s most important contents are the tablets of the Law (see
Exodus 25:16), God’s covenant with His people. It also contained a sample of the manna that fed the Israelites in the desert (see
Exodus 16:14-16) and the rod of Aaron the priest.
“In those days Mary arose and went with haste into the hill country, to a city of Judah, and she entered the house of Zechariah and greeted Elizabeth” (
Luke 1:39-40, Revised Standard Version; compare the New American Bible translation).
We remember how “David arose and went” to a city of Judah to bring out the Ark of the Covenant (
2 Samuel 6:2, Revised Standard Version; compare the New American Bibletranslation).
“When Elizabeth heard Mary’s greeting, the infant leaped in her womb” (see
Luke 1:41).
In the same way, David “leaped and danced” before the Ark of the Covenant (see
2 Samuel 6:14-16).
When she felt her child leap in her womb, Luke tells us, Elizabeth was “filled with the Holy Spirit” (see
Luke 1:41). “And how does this happen to me,” she asked, “that the mother of my Lord should come to me?” (see
Luke 1:43).
Her words almost repeat what David said about the Ark of the Covenant: “How can the ark of the LORD come to me?” (see
2 Samuel 6:9).
Finally, after her glorious hymn of praise to God (which we know, from its first word in Latin, as the Magnificat; see
Luke 1:46-55), “Mary remained with her [Elizabeth] about three months and then returned to her home” (see
Luke 1:56).
The Ark of the Covenant “remained in the house of Obed-edom the Gittite for three months” on its way to Jerusalem (see
2 Samuel 6:11).
Luke piles these parallels one on top of another, so that we can’t help noticing the similarity between the Ark of the Covenant’s trip to Jerusalem and Mary’s trip to Zechariah’s house.
To drive the point home even more, Luke makes an interesting word choice in
Luke 1:42: he tells us that Elizabeth “cried out in a loud voice” when she expressed her joy at Mary’s arrival.
The word translated “cried out” occurs nowhere else in the New Testament. But it does occur five times in the Greek translation of the Old Testament,
and every time it shows up in passages having to do with the Ark of the Covenant, describing the joyful noise God’s people made in celebration of His presence among them.
Elizabeth lifts up her voice in praise of God in the presence of Mary, just as her ancestors (Elizabeth was a Levite and a descendant of Aaron the priest; see
Luke 1:5) did in the presence of the Ark of the Covenant.
All these parallels point to one startling truth:
Mary is the Ark of the New Covenant.
In the Old Testament, the Ark of the Covenant bore the tablets of God’s covenant, God’s word in stone. In the New Testament, Mary carries God’s Word in flesh, Jesus Christ, who will bring the New Covenant that Jeremiah foresaw so long ago (see
Jeremiah 31:27-34)
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