78-550: Immaculate Heart may refer to: Immaculate Heart of Mary , a religious doctrine related to Sacred Heart of Jesus Sisters, Servants of the Immaculate Heart of Mary , a religious order Sisters of the Immaculate Heart of Mary , a religious order, and its descendant institutions. Congregations of the Heart of Mary , the name of several religious congregations Topics referred to by
156-447: A "signs source" (a collection of miracles) for chapters 1–12, a "passion source" for the story of Jesus's arrest and crucifixion, and a "sayings source" for the discourses, but these hypotheses are much debated. The author seems to have known some version of Mark and Luke, as John shares with them some vocabulary and clusters of incidents arranged in the same order, but key terms from those gospels are absent or nearly so, implying that if
234-517: A conclusion (20:30–31); to these is added an epilogue that most scholars believe was not part of the original text (Chapter 21). Disagreement does exist; some scholars, including Bauckham, argue that John 21 was part of the original work. The structure is highly schematic: there are seven "signs" culminating in the raising of Lazarus (foreshadowing the resurrection of Jesus ), and seven "I am" sayings and discourses, culminating in Thomas's proclamation of
312-512: A lily; the heart is encircled by a wreath of roses and pierced with a sword. A Crux immissa or an image of Mater Misericordiæ appears on the reverse. During the third apparition at Fátima, Portugal , on 13 July 1917, the Virgin Mary reportedly said to the three little shepherd visionaries: "God wishes to establish the devotion to her Immaculate Heart in the world" in order to save souls from hell and bring about world peace, and also asked for
390-475: A reference to the seven dolors of Mary, a popular Catholic devotion. There are devotional prayers which consist of meditation on her Seven Sorrows. The devotion to Mary's Heart has had a greater flowering following the manifestation of the Miraculous Medal to Catherine Labouré in 1830. The Immaculate Heart is depicted on the Miraculous Medal, pierced by a sword. The Sacred Heart of Jesus also appears on
468-613: A savior but a revealer of knowledge. The gospel teaches that salvation can be achieved only through revealed wisdom, specifically belief in (literally belief into ) Jesus. John's picture of a supernatural savior who promised to return to take those who believed in him to a heavenly dwelling could be fitted into Gnostic views. It has been suggested that similarities between the Gospel of John and Gnosticism may spring from common roots in Jewish Apocalyptic literature . The Gospel of John
546-550: Is Jesus as the source of eternal life, and the Kingdom is only mentioned twice. In contrast to the synoptic expectation of the Kingdom (using the term parousia , meaning "coming"), John presents a more individualistic, realized eschatology . In the Synoptics, quotations of Jesus are usually in the form of short, pithy sayings; in John, longer quotations are often given. The vocabulary
624-560: Is a Catholic devotional scapular . It originated in 1877 with the Sons of the Immaculate Heart of Mary (Claretians). It was sanctioned and endowed with indulgences by Pope Pius IX in May 1877. The scapular was later approved by the Congregation of Rites in 1907 and assigned indulgences. The scapular is made of white fabric and the front has an image of the burning heart of Mary, out of which grows
702-534: Is also different, and filled with theological import: in John, Jesus does not work "miracles", but "signs" that unveil his divine identity. Most scholars consider John not to contain any parables . Rather, it contains metaphorical stories or allegories , such as those of the Good Shepherd and the True Vine , in which each element corresponds to a specific person, group, or thing. Other scholars consider stories like
780-466: Is based on their understanding of certain verses of scripture, particularly the Gospel of Luke. The veneration of the Heart of Mary is analogous to the veneration of the Sacred Heart of Jesus . There are, however, differences in this analogy as devotion to the heart of Jesus is especially directed to the "divine heart" as overflowing with love for humanity. In the devotion to Mary, however, the attraction
858-605: Is believed to be a more accurate historical depiction of the Pharisees, who made debate one of the tenets of their belief system. In place of the communal emphasis of the Pauline literature, John stresses the personal relationship of the individual to God. The Gospel of John and the three Johannine epistles exhibit strong resemblances in theology and style; the Book of Revelation has also been traditionally linked with these, but differs from
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#1732845258884936-472: Is closely related in style and content to the three Johannine epistles – most scholars treat the four books, along with the Book of Revelation , as a single corpus of Johannine literature , albeit not by the same author. The Gospel of John, like all the gospels, is anonymous. John 21:22 references a disciple whom Jesus loved and John 21:24–25 says: "This is the disciple who is testifying to these things and has written them, and we know that his testimony
1014-568: Is different from Wikidata All article disambiguation pages All disambiguation pages Immaculate Heart of Mary The Immaculate Heart of Mary ( Latin : Cor Immaculatum Mariae ) is a Catholic devotion which refers to the view of the interior life of Mary , her joys and sorrows, her virtues and hidden perfections, and, above all, her virginal love for God the Father , her maternal love for her son Jesus Christ , and her motherly and compassionate love for all mankind. Traditionally,
1092-538: Is not called "the Baptist." John the Baptist's ministry overlaps with that of Jesus ; his baptism of Jesus is not explicitly mentioned, but his witness to Jesus is unambiguous. The evangelist almost certainly knew the story of John's baptism of Jesus, and makes a vital theological use of it. He subordinates John to Jesus, perhaps in response to members of John's sect who regarded the Jesus movement as an offshoot of theirs. In
1170-498: Is significantly different from the synoptic gospels in the selection of its material, its theological emphasis, its chronology, and literary style, with some of its discrepancies amounting to contradictions. The following are some examples of their differences in just one area, that of the material they include in their narratives: In the Synoptics, the ministry of Jesus takes a single year, but in John it takes three, as evidenced by references to three Passovers. Events are not all in
1248-539: Is sometimes called "Doctor of the Heart of Mary", and from him the church has borrowed the lessons of the second nocturn for the feast of the Heart of Mary. Francis de Sales speaks of the perfections of this heart, the model of love for God, and dedicated his "Theotimus" to it. During this same period one finds occasional mention of devotional practices to the Heart of Mary, e.g., in the "Antidotarium" of Nicolas du Saussay ( d. 1488), in Pope Julius II , and in
1326-414: Is the 2014 film The Gospel of John , directed by David Batty and narrated by David Harewood and Brian Cox , with Selva Rasalingam as Jesus. The 2003 film The Gospel of John was directed by Philip Saville and narrated by Christopher Plummer , with Henry Ian Cusick as Jesus. Parts of the gospel have been set to music. One such setting is Steve Warner 's power anthem "Come and See", written for
1404-529: Is the Christ, the Son of God, and that believing you may have life in his name." John reached its final form around AD 90–110, although it contains signs of origins dating back to AD 70 and possibly even earlier. Like the three other gospels, it is anonymous, although it identifies an unnamed " disciple whom Jesus loved " as the source of its traditions. It most likely arose within a " Johannine community ", and – as it
1482-621: Is the fourth of the New Testament 's four canonical Gospels . It contains a highly schematic account of the ministry of Jesus , with seven "signs" culminating in the raising of Lazarus (foreshadowing the resurrection of Jesus ) and seven " I am " discourses (concerned with issues of the church–synagogue debate at the time of composition) culminating in Thomas 's proclamation of the risen Jesus as "my Lord and my God". The gospel's concluding verses set out its purpose, "that you may believe that Jesus
1560-520: Is the love of her heart for Jesus and for God. The second difference is the nature of the devotion itself: in the devotion to the Sacred Heart of Jesus, the Catholic venerates in a sense of love responding to love, in the devotion to the Heart of Mary, study and imitation hold as important a place as love. The aim of the devotion is to unite humankind to God through Mary's heart, and this process involves
1638-422: Is therefore unlikely to have been the work of a simple fisherman. Rather, these verses imply that the core of the gospel relies on the testimony (perhaps written) of the "disciple who is testifying", as collected, preserved, and reshaped by a community of followers (the "we" of the passage), and that a single follower (the "I") rearranged this material and perhaps added the final chapter and other passages to produce
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#17328452588841716-433: Is to assume that Gnosticism had developed to a level that required the author to respond to it. Bultmann, for example, argued that the opening theme of the Gospel of John, the preexisting Logos, along with John's duality of light versus darkness, were originally Gnostic themes that John adopted. Other scholars (e.g., Raymond E. Brown ) have argued that the preexisting Logos theme arises from the more ancient Jewish writings in
1794-500: Is true". Early Christian tradition, first found in Irenaeus ( c. 130 – c. 202 AD), identified this disciple with John the Apostle , but most scholars have abandoned this hypothesis or hold it only tenuously; there are multiple reasons for this conclusion, including, for example, the fact that the gospel is written in good Greek and displays sophisticated theology, and
1872-529: The Archdiocese of San Francisco , California (7 October 2017, Archbishop Salvatore J. Cordileone ), Diocese of Phoenix , Arizona (13 October 2017, Bishop Thomas J. Olmsted ), and the Diocese of St. Petersburg , Florida (6 May 2018, Bishop Gregory Parkes ). Notes Gospel of John The Gospel of John ( Ancient Greek : Εὐαγγέλιον κατὰ Ἰωάννην , romanized : Euangélion katà Iōánnēn )
1950-555: The Eucharist . In fact, there is no institution of the Eucharist in John's account of the Last Supper (it is replaced by Jesus washing the feet of his disciples), and no New Testament text that unambiguously links baptism with rebirth. Compared to the synoptic gospels, John is markedly individualistic, in the sense that it places emphasis more on the individual's relation to Jesus than on
2028-739: The Sermon on the Mount and the Olivet Discourse , and the exorcisms of demons are not mentioned. John does not list the Twelve Disciples and names at least one disciple, Nathanael , whose name is not found in the Synoptics. Thomas is given a personality beyond a mere name, described as " Doubting Thomas ". Jesus is identified with the Word (" Logos "), and the Word is identified with theos ("god" in Greek);
2106-407: The double entendre at work in John's theology of the cross, for Jesus is both physically elevated from the earth at the crucifixion but also, at the same time, exalted and glorified. Scholars disagree on whether and how frequently John refers to sacraments , but current scholarly opinion is that there are very few such possible references, and that if they exist they are limited to baptism and
2184-470: The "Pharetra" of Lanspergius. In the second half of the 16th century and the first half of the 17th, ascetic authors dwelt upon this devotion at greater length. It was, however, John Eudes ( d. 1681) who propagated the devotion, to make it public, and to have a feast celebrated in honor of the Heart of Mary, first at Autun in 1648 and afterwards in a number of French dioceses. He established several religious societies interested in upholding and promoting
2262-478: The 20th century, scholars interpreted the Gospel of John within the paradigm of a hypothetical " Johannine community ", meaning that it was held to have sprung from a late-1st-century Christian community excommunicated from the Jewish synagogue (probably meaning the Jewish community) on account of its belief in Jesus as the promised messiah. This interpretation, which saw the community as essentially sectarian and outside
2340-602: The Blessed Virgin Mary ) and 3 July ( Saint Thomas the Apostle ). (Note that there may be variations in local calendars. For example, this feast was not impeded in England and Wales in 2019 since the Feast of Saints Peter and Paul was celebrated on Sunday 30 June.) The month of August is traditionally dedicated to the Immaculate Heart of Mary. Traditional depictions of the Immaculate Heart show it pierced with seven wounds or swords,
2418-614: The Catholic Church. Pope Pius XII instituted the feast of the Immaculate Heart of Mary in 1944 to be celebrated on 22 August, coinciding with the traditional octave day of the Assumption . In 1969, Pope Paul VI moved the celebration of the Immaculate Heart of Mary to the Saturday, immediately after the Solemnity of the Sacred Heart of Jesus. This means in practice that it is now held on
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2496-538: The Feast of Unleavened Bread, and his arrest in the garden occurring after the accompanying deliberation of Jewish authorities. Recent scholarship has argued for a more favourable reappraisal of the historical value of the Gospel of John and its importance for the reconstruction of the historical Jesus, based on recent archaeological and literary studies. The gospel has been depicted in live narrations and dramatized in productions, skits , plays , and Passion Plays , as well as in film. The most recent such portrayal
2574-459: The Gospel of John, Jesus and his disciples go to Judea early in Jesus's ministry before John the Baptist was imprisoned and executed by Herod Antipas . He leads a ministry of baptism larger than John's own. The Jesus Seminar rated this account as black, containing no historically accurate information. According to the biblical historians at the Jesus Seminar, John likely had a larger presence in
2652-557: The Great and Bridget of Sweden . Evidence is also discernible in the pious meditations on the Ave Maria and the Salve Regina , usually attributed either to Anselm of Lucca ( d. 1080) or Bernard; and also in the large book "De laudibus Beatae Mariae Virginis" (Douai, 1625) by Richard de Saint-Laurent, Penitentiary of Rouen in the 13th century. Bernardino of Siena ( d. 1444),
2730-609: The Holy of Holies. The portrayal of Jesus's death in John is unique among the gospels. It does not appear to rely on the kinds of atonement theology indicative of vicarious sacrifice but rather presents Jesus's death as his glorification and return to the Father. Likewise, the Synoptic Gospels' three "passion predictions" are replaced by three instances of Jesus explaining how he will be exalted or "lifted up". The verb for "lifted up" ( Ancient Greek : ὑψωθῆναι , hypsōthēnai ) reflects
2808-423: The Immaculate Heart is depicted pierced with seven swords or wounds, in homage to the seven dolors of Mary and roses, usually red or white, wrapped around the heart. The Eastern Catholic Churches occasionally utilize the image, devotion, and theology associated with the Immaculate Heart of Mary. However, this is a cause of some controversy, some seeing it as a form of Liturgical Latinisation . The Catholic view
2886-594: The Immaculate Heart of Mary, commonly called the Claretians . In its principal object this feast is identical with the feast of the "Inner Life of Mary", celebrated by the Sulpicians on 19 October. It commemorates the joys and sorrows of the Mother of God, her virtues and perfections, her love for God and her Divine Son and her compassionate love for mankind. As early as 1643, John Eudes and his followers observed 8 February as
2964-496: The Logos of the prologue (the Word that is with God from the beginning of creation), for example, was derived from both the Jewish concept of Lady Wisdom and from the Greek philosophers, John 6 alludes not only to the exodus but also to Greco-Roman mystery cults, and John 4 alludes to Samaritan messianic beliefs. John lacks scenes from the Synoptics such as Jesus's baptism, the calling of
3042-517: The Son's "revelation" of the Father, the continuity between the Father and the Son. Dunn sees this as intended to serve the Logos Christology, while others (e.g., Andrew Loke ) see it as connected to John's incarnation theme. The idea of the Trinity developed only slowly through the merger of Hebrew monotheism and the idea of the messiah, Greek ideas of the relationship between God, the world, and
3120-547: The Synoptics make no such identification. In Mark, Jesus urges his disciples to keep his divinity secret, but in John he is very open in discussing it, even calling himself "I AM", the title God gives himself in Exodus at his self-revelation to Moses . In the Synoptics, the chief theme is the Kingdom of God and the Kingdom of Heaven (the latter specifically in Matthew), while John's theme
3198-514: The Twelve, exorcisms, parables, and the Transfiguration. Conversely, it includes scenes not found in the Synoptics, including Jesus turning water into wine at the wedding at Cana, the resurrection of Lazarus, Jesus washing the feet of his disciples, and multiple visits to Jerusalem. In the fourth gospel, Jesus's mother Mary is mentioned in three passages but not named. John does assert that Jesus
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3276-668: The author did know them they felt free to write independently. The Hebrew scriptures were an important source, with 14 direct quotations (versus 27 in Mark, 54 in Matthew, 24 in Luke), and their influence is vastly increased when allusions and echoes are included, but the majority of John's direct quotations do not agree exactly with any known version of the Jewish scriptures. Recent arguments by Richard Bauckham and others that John preserves eyewitness testimony have not won general acceptance. For much of
3354-431: The author drew these from an independent source called the " signs gospel ", the speeches of Jesus from a second "discourse" source, and the prologue from an early hymn. The gospel makes extensive use of the Jewish scriptures: John quotes from them directly, references important figures from them, and uses narratives from them as the basis for several of the discourses. The author was also familiar with non-Jewish sources:
3432-431: The believer "abides" in Jesus and Jesus in the believer. John's individualistic tendencies could give rise to a realized eschatology achieved on the level of the individual believer, but this realized eschatology is not to replace "orthodox", futurist eschatological expectations, but to be "only [their] correlative". John's account of John the Baptist is different from that of the synoptic gospels. In this gospel, John
3510-473: The childbearing woman or the dying grain to be parables. According to the Synoptics, Jesus's arrest was a reaction to the cleansing of the temple; according to John, it was triggered by the raising of Lazarus. The Pharisees , portrayed as more uniformly legalistic and opposed to Jesus in the synoptic gospels, are portrayed as sharply divided; they frequently debate. Some, such as Nicodemus , even go so far as to be at least partially sympathetic to Jesus. This
3588-549: The consecration of Russia to her Immaculate Heart. From the beginning of the 20th century the Holy See received many requests that the world be consecrated to the Immaculate Heart of Mary. In June 1938, the Portuguese bishops forwarded a request to Pius XI for the consecration of the world to the Immaculate Heart of Mary. They had themselves consecrated Portugal in May 1931. At that time Cardinal Eugenio Pacelli (later Pope Pius XII )
3666-449: The corporate nature of the Church. This is largely accomplished through the consistently singular grammatical structure of various aphoristic sayings of Jesus. Emphasis on believers coming into a new group upon their conversion is conspicuously absent from John, and there is a theme of "personal coinherence", that is, the intimate personal relationship between the believer and Jesus in which
3744-770: The day established by Pius XII. It is kept as the patronal feast of the Congregation of the Holy Ghost , of the Society of the Sacred Hearts of Jesus and Mary, and of the Missionary Society of the Heart of Mary. The celebration of this feast is omitted in those years when it is impeded by a higher ranking feast . This would apply when it is due to fall on 24 June ( Nativity of St John the Baptist ) and 29 June ( Feast of Saints Peter and Paul ), and more rarely 31 May ( Visitation of
3822-488: The definitive revelation of a God with whom they were in close contact through the Paraclete . The majority of scholars see four sections in the Gospel of John: a prologue (1:1–18); an account of the ministry, often called the " Book of Signs " (1:19–12:50); the account of Jesus's final night with his disciples and the passion and resurrection, sometimes called the Book of Glory or Book of Exaltation (13:1–20:31); and
3900-478: The devotion, of which his large book on the Coeur Admirable ( Admirable Heart ), published in 1681, resembles a summary. Jean Eudes' efforts to secure the approval of an office and feast failed at Rome, but, notwithstanding this disappointment, the devotion to the Heart of Mary progressed. Eudes began his devotional teachings with the Heart of Mary, and then extended it to the Sacred Heart of Jesus . However, it
3978-653: The eighth chapter of the Book of Proverbs , and was fully developed as a theme in Hellenistic Judaism by Philo Judaeus . The discovery of the Dead Sea Scrolls at Qumran verified the Jewish nature of these concepts. April DeConick suggested reading John 8:56 in support of a Gnostic theology, but recent scholarship has cast doubt on her reading. Gnostics read John but interpreted it differently from non-Gnostics. Gnosticism taught that salvation came from gnosis , secret knowledge, and Gnostics saw Jesus as not
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#17328452588844056-710: The feast of the Heart of Mary. In 1799 Pius VI , then in captivity in Florence , granted the Bishop of Palermo the feast of the Most Pure Heart of Mary for some of the churches in his diocese. In 1805 Pope Pius VII made a new concession, thanks to which the feast was soon widely observed. On 21 July 1855, the Congregation of Rites finally approved the Office and Mass of the Most Pure Heart of Mary without, however, imposing them upon
4134-405: The final gospel. Most scholars estimate the final form of the text to be around AD 90–110. Given its complex history there may have been more than one place of composition, and while the author was familiar with Jewish customs and traditions, their frequent clarification of these implies that they wrote for a mixed Jewish/Gentile or Jewish context outside Palestine . The author may have drawn on
4212-558: The first Saturday), and on the first Saturday of five consecutive months receive the Holy Communion , recite five decades of the Rosary , and keep her company for 15 minutes while meditating on the 15 mysteries of the Rosary. She promised that, whoever would ever do this, would be given the graces necessary for salvation at the hour of their death. The "Scapular of the Immaculate Heart of Mary"
4290-463: The first century but which give evidence of preserving early material), the concept of the divine Word was used in a manner similar to Philo, namely, for God's interaction with the world (starting from creation) and especially with his people. Israel, for example, was saved from Egypt by action of "the Word of the L ORD ", and both Philo and the Targums envision the Word as manifested between the cherubim and
4368-491: The foot of the cross at Jesus' crucifixion . Augustine of Hippo said of this that Mary was not merely passive at the foot of the cross; "she cooperated through charity in the work of our redemption". Augustine says that she was more blessed in having borne Christ in her heart than in having conceived him in the flesh. Reference to the Immaculate Heart of Mary can be found as early as Ildefonsus of Toledo (607-670), who in his Libellus de Corona Virginis wrote: "But when it
4446-544: The gospel and letters in style and even theology. The letters were written later than the gospel, and while the gospel reflects the break between the Johannine Christians and the Jewish synagogue, in the letters the Johannine community itself is disintegrating ("They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out..." - 1 John 2:19). This secession
4524-509: The ideas of consecration and reparation. In chapter 2 of the Gospel of Luke , it is twice stated that Mary kept all things in her heart, that there she might ponder over them. Luke 2:35 recounts the prophecy of Simeon that her heart would be pierced with a sword . This image (the pierced heart) is the most popular representation of the Immaculate Heart. The Gospel of John further invites attention to Mary's heart with its depiction of Mary at
4602-478: The mainstream of early Christianity, has been increasingly challenged in the first decades of the 21st century, and there is currently considerable debate over the gospel's social, religious and historical context. Nevertheless, the Johannine literature as a whole (made up of the gospel, the three Johannine epistles, and Revelation), points to a community holding itself distinct from the Jewish culture from which it arose while cultivating an intense devotion to Jesus as
4680-526: The material world. According to Stephen Harris , the gospel adapted Philo's description of the Logos, applying it to Jesus, the incarnation of the Logos. Another possibility is that the title logos is based on the concept of the divine Word found in the Targums (Aramaic translation/interpretations recited in the synagogue after the reading of the Hebrew Scriptures). In the Targums (which all postdate
4758-510: The medal, next to the Immaculate Heart, crowned with thorns. The pious practice of honoring Mary on Saturday is an ancient custom largely attributed to the Benedictine monk Alcuin (735–804). Our Lady of Fátima reportedly asked that, in reparation for the sins committed against her Immaculate Heart, that a Catholic believer receive the Sacrament of Penance (within eight days before or after
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#17328452588844836-569: The mediating Saviour, and the Egyptian concept of the three-part divinity. But while the developed doctrine of the Trinity is not explicit in the books that constitute the New Testament , the New Testament possesses a triadic understanding of God and contains a number of Trinitarian formulas . John's "high Christology" depicts Jesus as divine and preexistent, defends him against Jewish claims that he
4914-591: The other elements of the gospel's "high" Christology. Jesus's teachings in the Synoptics greatly differ from those in John. Since the 19th century, scholars have almost unanimously accepted that the Johannine discourses are less likely to be historical than the synoptic parables, and were likely written for theological purposes. Nevertheless, they generally agree that John is not without historical value. Some potential points of value include early provenance for some Johannine material, topographical references for Jerusalem and Judea , Jesus's crucifixion occurring prior to
4992-407: The prologue, the gospel identifies Jesus as the Logos or Word. In Ancient Greek philosophy , the term logos meant the principle of cosmic reason. In this sense, it was similar to the Hebrew concept of Wisdom , God's companion and intimate helper in creation. The Hellenistic Jewish philosopher Philo merged these two themes when he described the Logos as God's creator of and mediator with
5070-421: The public mind than Jesus. In the first half of the 20th century, many scholars, especially Rudolph Bultmann , argued that the Gospel of John has elements in common with Gnosticism . Christian Gnosticism did not fully develop until the mid-2nd century, and so 2nd-century Proto-Orthodox Christians concentrated much effort in examining and refuting it. To say the Gospel of John contained elements of Gnosticism
5148-421: The risen Jesus as "my Lord and my God" (the same title, dominus et deus , claimed by the Emperor Domitian , an indication of the date of composition). Scholars agree that while the Gospel of John clearly regards Jesus as divine, it just as clearly subordinates him to the one God. According to James Dunn , this Christology does not describe a subordinationist relation but rather the authority and validity of
5226-425: The same order: the date of the crucifixion is different, as is the time of Jesus' anointing in Bethany and the cleansing of the Temple , which occurs in the beginning of Jesus' ministry rather than near its end. Many incidents from John, such as the wedding in Cana, the encounter of Jesus with the Samaritan woman at the well, and the raising of Lazarus , are not paralleled in the synoptics, and most scholars believe
5304-428: The same term [REDACTED] This disambiguation page lists articles associated with the title Immaculate Heart . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Immaculate_Heart&oldid=910551051 " Category : Disambiguation pages Hidden categories: Short description
5382-433: The third Saturday after Pentecost . At the same time as he closely associated the celebrations of the Immaculate Heart of Mary and the Sacred Heart of Jesus, Pope Paul VI moved the celebration of the Queenship of Mary from 31 May to 22 August, bringing it into association with the feast of her Assumption. Those who use the 1962 edition of the Roman Missal or an earlier one (but not more than 17 years before 1962) observe
5460-760: The triumph of the kingdom of God. In 2017, in commemoration of the 100th anniversary of the apparitions at Fatima, a number of bishops consecrated or renewed a previous consecration of their dioceses to Mary under the title of the Immaculate Heart of Mary. Among these were: the Diocese of Birmingham , Alabama (14 January 2017, Bishop Robert J. Baker ), Diocese of Tyler , Texas (13 May 2017, Bishop Joseph E. Strickland ), Diocese of Kansas City-Saint Joseph , Missouri (13 May 2017, Bishop James Vann Johnston ), Diocese of Providence , Rhode Island (13 May 2017, Bishop Thomas J. Tobin ), Diocese of Worcester (MA) (June 3, 2017), Diocese of Lansing (Bishop Earl Boyea , August 13, 2017). Also consecrated or re-consecrated were
5538-409: The world within four years and in 1838 Desgenettes, the pastor of Notre-Dame-des-Victoires, organized the Association in honor of the Holy and Immaculate Heart of Mary, which Pope Gregory XVI made a confraternity the same year. In July, 1855, the Congregation of Rites approved the Office and Mass for the Immaculate Heart. In 1849 Anthony Mary Claret founded the congregation of Missionary Sons of
5616-463: Was "making himself equal to God", and talks openly about his divine role and echoing Yahweh 's " I Am that I Am " with seven " I Am " declarations of his own. At the same time there is a stress like that in Luke on the physical continuity of Jesus's resurrected body, as Jesus tells Thomas : "Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe." In
5694-566: Was defeated, and in 1765, the two causes were separated, to assure the success of the principal one. Two factors that helped the rapid progress of the devotion were the introduction of the Miraculous Medal by Catherine Laboure in 1830 and the establishment at Notre-Dame-des-Victoires, Paris of the Archconfraternity of the Immaculate Heart of Mary, Refuge of Sinners . More than four million Miraculous Medals were distributed throughout
5772-467: Was known as the "son of Joseph " in 6:42 . For John, Jesus's town of origin is irrelevant, for he comes from beyond this world, from God the Father . While John makes no direct mention of Jesus's baptism, he does quote John the Baptist 's description of the descent of the Holy Spirit as a dove , as happens at Jesus's baptism in the Synoptics. Major synoptic speeches of Jesus are absent, including
5850-585: Was only in 1805 that Pope Pius VII allowed a feast to honor the Immaculate Heart of Mary. In 1699 the priest John Peter Pinamonti ( d. 1703) published a short work on the Holy Heart of Mary in Italian, and in 1725, Joseph de Gallifet combined the cause of the Heart of Mary with that of the Heart of Jesus in order to obtain Rome's approbation of the two devotions and the institution of the two feasts. In 1729, his project
5928-432: Was over Christology , the "knowledge of Christ", or more accurately the understanding of Christ's nature, for the ones who "went out" hesitated to identify Jesus with Christ, minimising the significance of the earthly ministry and denying the salvific importance of Jesus's death on the cross. The epistles argue against this view, stressing the eternal existence of the Son of God, the salvific nature of his life and death, and
6006-468: Was pleasing to Him who had chosen you from your mother's womb, your immaculate heart was moved with pity for us. Then - by the assistance of your maternal hand - we were led from the domain of darkness to sanctity's realm of infinite light." Devotion to the Heart of Mary began in the Middle Ages with Anselm of Canterbury , and Bernard of Clairvaux . It was practiced and developed by Mechtilde , Gertrude
6084-454: Was the secretary of the state of the Vatican, and later he performed the consecration of the world . Finally, just as the Church and the entire human race were consecrated to the Heart of your Jesus, [...] so, in like manner, they are henceforth perpetually consecrated to you, to your Immaculate Heart, Oh our Mother, and Queen of the world: in order that your love and protection may hasten
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