Citame Bibliu

Aleluja, aleluja, aleluja.Kráľ národov a uholný kameň Cirkvi; príď a spas človeka, ktorého si utvoril zo zeme.

Čítanie zo svätého Evanjelia podľa LukášaLk 1, 46-56

Veľké veci mi urobil ten, ktorý je mocný

Mária hovorila: „Velebí moja duša Pána a môj duch jasá v Bohu, mojom Spasiteľovi, lebo zhliadol na poníženosť svojej služobnice. Hľa, od tejto chvíle blahoslaviť ma budú všetky pokolenia, lebo veľké veci mi urobil ten, ktorý je mocný, a sväté je jeho meno a jeho milosrdenstvo z pokolenia na pokolenie s tými, čo sa ho boja.

Ukázal silu svojho ramena, rozptýlil tých, čo v srdci pyšne zmýšľajú. Mocnárov zosadil z trónov a povýšil ponížených. Hladných nakŕmil dobrotami a bohatých prepustil naprázdno.

Ujal sa Izraela, svojho služobníka, lebo pamätá na svoje milosrdenstvo, ako sľúbil našim otcom, Abrahámovi a jeho potomstvu naveky.“

Mária zostala pri Alžbete asi tri mesiace a potom sa vrátila domov.

Počuli sme slovo Pánovo.

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My soul doth magnify the Lord] 1 Samuel 2:1; Psalm 34:2-3. The soul (ψυχὴ) is the natural life with all its affections and emotions; the spirit (πνεῦμα) is the diviner and loftier region of our being, 1 Thessalonians 5:23; 1 Corinthians 2:10.

duša - prirodzený i nadprirodzený život so všetkými svojími výrazmi a emociami,

duch je božska a vyššia časť nášho bytia.

Kto je CEZARIUS z Arles?

Populárny, vplyvný kazateľ ako prvy do svojej verejnej sluzby vniesol aj chválospev Panny Márie./6.stor /.

1 Samuel 2,1-10

MacLaren: Vtaci spievaju za briezdenia a ked vychadza slnko. Bolo velmi primerane, aby takyto chvalospev, ktory pripomina chvalospev Anny zo Stareho zákona zaznel pred narodením nášho Spasiteľa. To navonok jednoduche dievca z Nazaretu vyjadrila svoje MOCNE EMOCIE v tomto chvalospeve.

Birds sing at dawn and sunrise. It was fitting that the last strains of Old Testament psalmody should prelude the birth of Jesus. To disbelievers in the Incarnation the hymns of Mary and Zacharias are, of course, forgeries; but if it be true nothing can be more ‘natural’ than these.

VELEBIŤ znamená robit niekoho veľkým a moja duša JASA, CHVALI, OSLAVUJE - to všetko neznamená doslova, že ja  robím veľkým - Boha  ale vyzdvihujem v sebe moju úctu  k nemu.

 this Mary did, not in lip and word only, but with her whole heart and, soul, and with all the powers and faculties of it; being filled with the Holy Ghost, and under a more than ordinary influence of his, as her cousin Elisabeth was: and it is to be observed, that she all along speaks in the prophetic style, of things, as if they were done, which were doing, or would shortly be done.

This is true spiritual rejoicing, when the primary object of our joy is not the sensible good, but the goodness of the Lord to us, in giving us that good thing.

46. And Mary said] This chapter is remarkable for preserving a record of two inspired hymns—the Magnificat and the Benedictus—which have been used for more than a thousand years in the public services of Christendom. The Magnificat first appears in the office of Lauds in the rule of St Caesarius of Arles, a. d. 507. (Blunt, Annotated Prayer Book, p. 33.) It is so full of Hebraisms as almost to form a mosaic of quotations from the Old Testament, and it is closely analogous to the Song of Hannah (1 Samuel 2:1-10). It may also be compared with the Hymn of Judith (Jdg 16:1-17). But it is animated by a new and more exalted spirit, and is specially precious as forming a link of continuity between the eucharistic poetry of the Old and New Dispensation. (See Bp Wordsworth, ad loc.)

Caesarius’ Regula virginum (512), also known as the Rule for Virgins, is the first western rule written exclusively for women. In this text, Caesarius argues for the practice of claustration, the complete containment of women in the monastery from their entry until death. Caesarius also created a strict regime for women in the monasteries to adhere to, specifying times for prayer, limits on earthly luxuries such as fine clothes and elaborate decoration, and standards of modesty and piety.^[4] Caesarius begins the "Rule" by prefacing that the virgins for which he was writing this rule were the "gems of the Church" as they, "with God's help, evade the jaws of spiritual wolves."^[20] He also composed a letter of guidance, Vereor, for the women of his religious community in its early stages.^[21] As mentioned earlier, Caesarius was captured and later returned from Bordeaux. After he returned he began to build a monastery for women outside of Arles. The monastery was built for a group of ascetic women living under the spiritual direction of his sister, Caesaria.^[22] It can be assumed that most of the women entering the monastery were from elite families, as there were strict provisions in "Regula Virginum" against having servants, luxurious clothes, and excessive decoration. There had been no monastery for women in Arles which allowed Caesarius, possibly in the imitation of Augustine, to provide women with an equal opportunity for a monastic life. Caesarius viewed the women in the monastery as having a religious advantage in being separated from the anxieties and responsibilities of daily life in the city, as they were able to devote themselves to a life of piety:

“And therefore I ask you, oh sacred virgins and souls dedicated to God, who with you lamps shining await with clear conscience the coming of the Lord, that, because you know that I labored to establish a monastery for you, you with your prayers might ask that I be made a companion on your journey; and that, when you shall enter joyfully into the kingdom with the wise and holy virgins, you might obtain by your plea that I not remain outside with the foolish ones.” ^[23]

It was Caesarius's goal to attain security of his place both among the Church elites of Gaul as well as in heaven through the creation of the monastery. By creating the monastery and writing the Rule, Caesarius was able to make for himself a place among the great Church thinkers of Late Antique Gaul. Simultaneously, through the intercession of the women in the monastery praying for him, Caesarius believed he could confirm his place in heaven after death.

Caesarius kept the monastery in his family until his death. Around 525, he appointed his niece, Caesaria the Younger, to succeed his sister