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Short Treatise on the Virgin Mary Laurentin (2009) | | | | | | |  | | Short Treatise on the Virgin Mary Laurentin (2009) François-Xavier de Guibert, Paris Father Laurentin is born October 19, 1917 in Tours. This theologian, scholar and historian is a recognized expert in Marian apparitions. He has published hundreds of books. | | This short treatise on the Virgin Mary is supported on each question with specific references. This is the sixth edition of this book found a long time. The novelty of this Court treaty, it assumes the historical perspective in both parties. Development of dogma, of biblical revelation to the council on the one hand, development of the fate of Mary, her immaculate preservation Parousia, on the other hand. The reader of the Bible will keep especially the historical aspects. The rest is a theological question and personal belief. | | | | | | | | In Christian literature of the second century, Virgin deals a tiny spot | | After the scriptural period, we find an area of ​​fog. In Christian literature of the second century, the Virgin occupies a small space. The texts are rare, they are repeating, so dull, that Matthew and Luke had said Mary mother of Jesus, virgin conception. (Page 42) | | | | | | | The key event of the third period (from the Council of Ephesus in 431), it is the extension of the place given to Mary in Christian worship, including festivals celebrated in his honor. (Page 55) | | | | | | | | From the fifth century, a celebration of a different kind: 'The days of Mary Theotokos', August 15. | | | Towards the beginning of the VIth, it became "Dormition", then "Assumption" | | | | | | | | "In Jerusalem, we find, from the fifth century, a celebration of a different kind: 'The days of Mary Theotokos', August 15. This celebration is part of a different process. From the second century, we began to celebrate the anniversary of the martyrs: the day of their birth into heaven (dies natalis). These commemorations was extended to Mary on the occasion of the Ephesian controversial party established in Jerusalem around 431 celebrated Mary as "Theokotos." Towards the beginning of the VIth, partly under the influence of the Apocrypha, which recounted the last days of Mary on earth, the party changed its name and object. She became "Dormition", "passage" and "Assumption", and thus took on the character of dies natalis. Around 600, Emperor Maurice spread throughout the empire that solemnity which became the great feast of Mary. (Page 57) | | | | | | | | Virginity after birth is not taught by New Testament. | | And if the Catholic exegete takes the argument that the "brothers" (adelphos) of Jesus is actually its 'cousins' (anepsios), (page 177) it is in fact a hypothetical assertion whose invention is attributed to Jerome and which dates from 383 NS | | | | | | | Laurentin admits: "Virginity after childbirth is not taught in the New Testament. "But he says now:" This is essentially the result of a realization from some biblical evidence, and especially an overview of the implications of the plan of salvation. "(Page 175) The reader of the Bible will hold the first proposal, biblical, and leave the second theologians. | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | |
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