- 6/25/2025
Luke 1:78-80
78 Through the tender mercy of our God, With which the Dayspring from on high has visited us;
79 To give light to those who sit in darkness and the shadow of death, To guide our feet into the way of peace."
80 So the child grew and became strong in spirit, and was in the deserts till the day of his manifestation to Israel.
NKJV
78 Through the tender mercy of our God, With which the Dayspring from on high has visited us;
79 To give light to those who sit in darkness and the shadow of death, To guide our feet into the way of peace."
80 So the child grew and became strong in spirit, and was in the deserts till the day of his manifestation to Israel.
NKJV
Category
🦄
CreativityTranscript
00:00Satsang with Mooji
00:30Last week we talked about the Mother of Jesus Christ and how her life began with an angelic salutation when Angel Gabriel appeared to her and declared,
00:41Hail Mary, full of grace, the Lord is with you.
00:45The title of that sharing was called Hail Mary, full of grace, actually began with an angelic salutation.
00:55And I had mentioned that we would be covering part two, continuation of this most vital understanding of Mary's role in being the mother of the very one who spoke and created the invisible world into existence merely by his all-powerful word.
01:16She gave birth to the eternal, uncreated God, whose name is Jesus Christ, the Son of the Living God.
01:25Today, in this sharing and follow-up, it is called The Tender-Hearted, Loving Mother of the Merciful God.
01:33And this title is taken from the post-communion prayers of the Eastern Orthodox Church.
01:40As I had mentioned before and prefaced at the onset of every sharing of these insights that I have been learning as a beginner of the Orthodox Church in what is called a catechumen,
01:54which means a person who is studying the faith in preparation for baptism and chrismation.
02:00I am not a spokesman for the Orthodox Church, but rather I am only sharing my journey in learning these missing truths in this ancient faith, which began at Pentecost 29 AD.
02:15In our sharing last week, again called Hail Mary, full of grace, began with an angelic salutation.
02:23Many commentators of the King James Bible on the Holy Scripture have reduced Mary's importance and relevance
02:41as one of the most highly favored and influential human beings in all times.
02:48Many have stated in their explanation of Mary, have said that God could have used any woman for the mother of Christ.
02:57And this is far from the truth.
03:00Dear listener and followers, I have learned in my quest to know more about this remarkable young woman who became the mother of God,
03:09which the Eastern Orthodox Church believes that not just any woman could have been the mother of Jesus Christ,
03:17because Mary was uniquely chosen by God for the sacred role.
03:24Several of the ancient theologians support this belief by sharing that Mary's Orthodox traditions
03:33hold that she was foreordained to be the Theotokos, or the God-bearer,
03:39as part of God's divine plan for the incarnation of Jesus Christ.
03:44She was prepared spiritually and morally to fulfill this role.
03:51Regarding Mary's holiness and purity, we must note that while Orthodox Christianity does not accept the Catholic doctrine of the Immaculate Conception,
04:03it does affirm that Mary lived a sinless life through her complete obedience to God and her desire not to sin.
04:11She is seen as the new Eve, reversing the disobedience of the first woman by fully submitting to God's will.
04:22Also, regarding Mary's role in the incarnation, the Orthodox Church teaches that the incarnation of Christ God
04:29would require a woman of profound faith and purity who would willingly cooperate with God's plan.
04:38You see, dear ones, Mary was not merely a passive vessel of our Lord Jesus Christ,
04:46but rather she is an active participant in the salvation history of mankind.
04:51In her spiritual and moral excellence, Mary exemplified humility, obedience, and unwavering faith,
05:01which makes her uniquely suited to birth the Savior of our souls into the world,
05:07the very one who spoke the world and everything in it into existence.
05:12Can you imagine how she must have felt in knowing her sacred role for being such a young and remarkable woman?
05:23There is willingness to accept God's will if the Annunciation truly demonstrated her spiritual readiness
05:30and her heart for God's will in her life.
05:33Let's read about her willingness in Luke chapter 1 verses 46 through 48
05:41and we'll see her heartfelt expression in response to Archangel Gabriel
05:48who announced that God had chosen her to be the mother of God.
05:54Mary responds in verse 46 by saying,
05:57My soul magnifies the Lord, and my spirit has rejoiced in God my Savior,
06:04for he has regarded the lowly state of his maidservant,
06:08for behold, henceforth all generations will call me blessed.
06:13For he who is mighty has done great things for me, and holy is his name,
06:19and his mercy is on those who fear him from generation to generation.
06:23He has shown strength with his arm, and he has scattered the proud in the imagination of their hearts.
06:31He has put down the mighty from their thrones and exalted the lowly.
06:36He has filled the hungry with good things, and the rich he has sent away empty.
06:42He has helped his servant Israel in remembrance of his mercy
06:46as he spoke to our fathers, to Abraham, to his seed forever.
06:51You see, dear listeners, Mary's acceptance of God's will at the Annunciation
07:00is one of the most profound moments in the Orthodox Christian theology.
07:06It is a moment where divine initiative meets human freedom in perfect harmony.
07:12Glory to God for his all-powerful grace working within a humble heart such as we see in Mary.
07:19And according to the Gospel of Luke, chapter 1, verses 26 through 38,
07:26when Archangel Gabriel appeared to Mary and announced that she would conceive and bear the Son of God,
07:34she was initially troubled and questioned, how could this be?
07:38But after hearing that the Holy Spirit would come upon her, that nothing will be impossible with God,
07:47she responded with the words that echoed throughout Orthodox liturgy and devotion, saying,
07:54Behold, I am the handmaid of the Lord.
07:57Let it be to me according to your word.
08:01In the Orthodox understanding, this response is not passive submission.
08:09It is a free, courageous, and active, with heartfelt yes to God's plan.
08:17Mary could have refused if she chose to, but she accepted it.
08:23She willingly chose to cooperate with divine grace, making her not just any other vessel to choose from,
08:33but rather she was a participant in what is called the mystery of salvation.
08:40Her consent is seen as the moment when the incarnation became possible,
08:47when the eternal word of God came in the flesh through her willing heart.
08:53Orthodox tradition celebrates this moment on the Feast of the Annunciation on March 25,
09:00emphasizing both God's plan and proposal and Mary's free consent and agreement.
09:08It's a moment that invites every believer to echo her words in their own lives
09:13by saying yes to God's call and direction and obedience,
09:18even when it's mysterious or unsure of what the commitment fully entails.
09:25And for sure, it is understood that we walk by faith and not by sight.
09:31And we can see this example in the Old Testament,
09:35when God called Abraham and said,
09:38Go from your country, your people, and your father's household,
09:42to the land that I will show you.
09:45Even though Abraham had no idea where God was taking him,
09:49he went in obedience to hearing God's call for him to go.
09:55In Mary's role as mother of the church,
09:58Orthodox Christians view Mary as the mother of all believers.
10:03She is a central figure who embodies the virtues of faith, humility, and devotion.
10:10And I have learned, and I must say,
10:13I am still learning that her unique status is reflected in Orthodox liturgy and iconography,
10:22where she is always depicted with Christ and beautifully emphasizes her crucial and indispensable role in salvation.
10:31There are doctrinal perspectives which affirm that Mary was not just any other woman,
10:38but the one specifically chosen and prepared by God to bring forth the Savior.
10:44There's absolutely no mistake with God and his choices.
10:47You see, these doctrinal experiences are based on the established Eastern Orthodox theology.
10:56These teachings come from the early church fathers,
11:00the liturgical traditions,
11:02and the widely accepted Orthodox Christian beliefs,
11:06which come from the sacred scripture in the Bible,
11:09particularly the passages in Luke chapter 1, verses 26 through 38,
11:16which define the Annunciation,
11:19and Luke chapter 1, verses 46 through 55,
11:23which tell of the magnificent and highlight Mary's unique role.
11:29These teachings come from the church fathers,
11:32writings from early Christian theologians,
11:36such as John of Damascus,
11:38St. Gregory of Nyssa,
11:40and St. Athenius,
11:42who emphasize Mary's purity and role in the Incarnation.
11:47They come from Orthodox liturgical texts,
11:51which are the hymns and prayers,
11:54and the feast day celebrations that venerate Mary,
11:57such as the Akathus hymn and the Pericles' service.
12:02I have learned as well in my studies
12:04that there are also doctrinal and theological works
12:08from books and teachings from Orthodox scholars
12:11and clergy that explain Mary's significance,
12:14which also includes works by contemporary Orthodox theologians.
12:20And then there are also the Orthodox traditions,
12:24which are from those who actually live the faith
12:27of this marvelous truth
12:29and whose teachings were passed down
12:31through generations that were reflected
12:34in icons and prayers and doctrinal affirmations.
12:39And there is a scripture
12:40found in 2 Thessalonians 2, verse 15,
12:44which tells us,
12:46Therefore, brethren, stand fast
12:48and hold the traditions which you were taught,
12:51whether by word or our epistle.
12:53So you see, Apostle Paul instructs the believers
12:58to stand firm and hold fast
13:00to the traditions which they were taught,
13:03whether by word of mouth or by letter.
13:07And this verse is foundational
13:09in Orthodox Christianity
13:11because it affirms the divine truth
13:14is preserved not only in scripture,
13:17but also in holy tradition
13:19passed down through the church.
13:21The teachings of the early fathers
13:25played a crucial role
13:27in shaping Orthodox Christian doctrine and theology.
13:32Their reflections on the devotion of Mary
13:35emphasize her unique role
13:38in salvation, history, her purity,
13:41and her intercessory prayer
13:43and power that she holds.
13:46And I've learned, dear ones,
13:48that some of these are key ways
13:51in which their teachings influence
13:53Orthodox veneration of the Theodokos,
13:56which again means the mother of God.
13:59Early church fathers,
14:01like St. John of Damascus,
14:04viewed Mary as the fulfillment
14:06of the Old Testament type,
14:08such as the Ark of the Covenant,
14:11which carried God's presence.
14:14This reinforced her sacred role
14:15in bearing Christ.
14:17And regarding the liturgical
14:19and devotional practices,
14:22the early church developed hymns
14:24and prayers venerating Mary,
14:27such as the ancient prayer
14:29praesidium,
14:31which means,
14:33we fly to thy patronage,
14:35which dates back to the 3rd or 4th century.
14:39Just think about that.
14:40This devotion became central
14:43to Orthodox liturgical life.
14:47And then St. Cyril of Alexandria
14:49led the defense of calling
14:51Mary Theotokos, or God-bearer,
14:54at the Council of Ephesus
14:56in 431 AD
14:59by affirming her role
15:01in safeguarding the doctrine
15:02of Christ's full divinity
15:05and humanity.
15:06Then, regarding her intercessory role,
15:10the ancient fathers,
15:11like Ephraim the Syrian
15:14and St. Ambrose of Milan,
15:17emphasized Mary's role
15:18as an intercessor,
15:20encouraging believers
15:21to seek her prayers
15:23while maintaining the distinction
15:25between veneration,
15:27which is honor,
15:28and worship,
15:30which is reserved for Christ alone.
15:32And now,
15:34we can't ignore
15:35that art and iconography
15:37were very important.
15:40The early Christian art,
15:42such as depictions of Mary
15:44in the Roman catacombs,
15:46reflected her veneration
15:48among the faithful.
15:50These icons of the Theotokos
15:52became central to Orthodox worship,
15:55reinforcing her presence
15:57in the spiritual lives
15:58of believers.
15:59These teachings continue
16:02to shape Orthodox teachings
16:04of Mary's devotion today,
16:07emphasizing her
16:08as a model of faith,
16:10a protector,
16:11and an intercessor
16:12for all Christians.
16:15The Orthodox liturgical calendar
16:17is rich with these teachings
16:19of Mary's typologies,
16:21and these images
16:22are not just theological.
16:25They're sung,
16:26painted,
16:27and prayed
16:28throughout the year.
16:29And some of these vivid examples
16:31are found
16:32on the Feast of the Annunciation
16:34on March 25th.
16:37And this is one of the 12 great feasts
16:39and celebrates the moment
16:41that Archangel Gabriel
16:43announced to Mary
16:44that she would bear Christ.
16:48In hymns for this feast,
16:50Mary is often called
16:51the burning bush,
16:53taken from Exodus chapter 3,
16:55and is a symbol
16:56of divine presence
16:58that is not consumed.
16:59This typology
17:01emphasizes her virginity
17:04and the mystery
17:05of the Incarnation.
17:07And then,
17:08we have the Dormition
17:09of the Theotokos,
17:11which is celebrated
17:12on August 15th.
17:15And this feast
17:16commemorates Mary's
17:17falling asleep
17:18and her assumption
17:20into heaven.
17:21falling asleep
17:23would be,
17:24we call that,
17:25she reposed
17:26and depicts her
17:29assumption
17:29into heaven.
17:31The liturgical
17:33accounts
17:35portray her
17:36as the Ark
17:37of the New Covenant,
17:38who carried the Word of God
17:40not in stone tablets,
17:42but in her womb.
17:44The Dormition fast
17:45leading up to this feast
17:47is a time
17:48of prayer
17:48and reflection,
17:50much like Lent.
17:52And then,
17:53as we have learned,
17:54the Akathus hymn,
17:57which is usually
17:58sung during
17:59Great Lent.
18:00This hymn
18:01is a deeply
18:02poetic
18:03and is theological
18:05hymn
18:05chanted in honor
18:07of the Theotokos.
18:09It is filled
18:09with typological
18:11imagery
18:11such as
18:12Jacob's ladder,
18:15which shows
18:15where she connects
18:17heaven and earth.
18:18And she's likened
18:19to an unplowed field,
18:22which typifies
18:23that she bore
18:24Christ
18:24without human seed.
18:26And lastly,
18:28Mary is likened
18:29to a living temple
18:30because she housed
18:32the uncontainable
18:34God
18:34in her womb.
18:37And now,
18:37dear listener
18:38and followers,
18:39I cannot forget
18:40that icons
18:41and liturgical
18:42art
18:43have an important
18:44part
18:44in depicting
18:45Theotokos,
18:47often with Christ
18:48in her womb
18:49or arms,
18:51reinforcing her role
18:52as the new Eve,
18:54as one who bore
18:55the life
18:55of the world.
18:58The platyterra icon,
19:01which means
19:02more spacious
19:03than the heavens,
19:04in the apse
19:05of Orthodox churches,
19:08shows her
19:08with her arms
19:09outstretched,
19:11Christ within her,
19:12symbolizing
19:13symbolizing
19:13that she contained
19:15the uncontainable.
19:18Now,
19:19looking up
19:19the meaning
19:20for apse,
19:22for the apse,
19:24I found
19:24that in the
19:25Orthodox architecture,
19:27the apse
19:28is the
19:29semicircular
19:30recess
19:30at the eastern
19:32end of the church,
19:33directly behind
19:34the altar.
19:34And it is
19:35one of the most
19:36sacred spaces
19:38in the building,
19:40often crowned
19:41with a half-dome
19:43and richly adorned
19:45with iconography.
19:47These aren't
19:48just poetic ornaments,
19:49dear ones.
19:51These theological
19:52affirmations
19:53are sung
19:54and prayed
19:55by the faithful
19:56followers.
19:58And in wrapping up
19:59the tender-hearted,
20:01loving mother
20:02of the merciful
20:02God sharing today,
20:05I am still learning
20:06that the Theotokos
20:07holds a profound
20:08role in the life
20:09of believers.
20:11She is venerated
20:12as the one
20:13who uniquely
20:14cooperated
20:15with God's plan
20:16for salvation
20:16by giving birth
20:18to Jesus Christ,
20:20who is both
20:21fully human
20:22and fully divine.
20:24And her role
20:24in the lives
20:25of the Orthodox
20:26believers today
20:27include
20:28being an intercessor
20:30as the Orthodox
20:31Christians pray
20:32and ask her
20:33for intercessions,
20:34believing that
20:35she prays for them
20:36and brings their
20:37petitions before God.
20:39And she is seen
20:41as a compassionate
20:42mother who cares
20:44for the faithful
20:45and responds
20:46to their needs.
20:48Mary,
20:49the Theotokos,
20:50is a model
20:51of faith
20:51and obedience
20:52and is regarded
20:53as the ultimate
20:54example of humility,
20:57of faith,
20:58and obedience
20:58to God's will.
21:00Her acceptance
21:01of God's plan
21:02at the Annunciation
21:03serves as an
21:05inspiration
21:06for all believers
21:08to trust in God
21:09and follow
21:10his guidance.
21:11She is considered
21:13as well
21:13a protector
21:14and a guide
21:15and many Orthodox
21:17prayers and hymns
21:18ask for her protection
21:20for her guidance,
21:21emphasizing her maternal
21:23care for the church
21:24and all Christians.
21:27Lycans of the Theotokos
21:29are often used
21:30in homes
21:31and churches
21:31as a reminder
21:33of her presence
21:34and intercession.
21:36In the liturgical
21:37and devotional
21:38veneration,
21:40she is honored
21:41in Orthodox liturgy
21:43through hymns,
21:44prayers,
21:45and feast days.
21:47The Acapist hymn
21:48and the Periclesis service
21:50are examples
21:51of devotional practices
21:53dedicated to her,
21:55expressing love
21:56and seeking her help.
21:58And in the affirmation
22:00of the Incarnation,
22:02her title
22:03as Theotokos
22:04affirms the doctrine
22:06of the Incarnation,
22:08reinforcing the belief
22:10that Jesus Christ
22:11is both fully God
22:12and fully man
22:13from the moment
22:15of his conception.
22:16This theological truth
22:18is central
22:19to the Orthodox faith
22:20and worship.
22:22Now,
22:23through these roles,
22:25the Theotokos
22:26remains deeply
22:27revered
22:28and honored
22:29as a figure
22:30in the Orthodox
22:31Christian life,
22:33offering
22:34spiritual support,
22:36guidance,
22:37and intercession
22:38for believers
22:39as they navigate
22:40their faith journey
22:41on this earth.
22:43And lastly,
22:45I would like to share
22:46that there is a scripture
22:47in 1 Timothy
22:49chapter 2
22:51verses 1-6
22:52where Apostle Paul
22:54declares,
22:56Therefore,
22:57I exhort first of all
22:58that supplications,
23:00prayers,
23:01intercessions,
23:02and giving
23:03of thanksgiving
23:04be made for all men,
23:06for kings,
23:07and all who are
23:08in authority,
23:09that we may lead
23:10a quiet and peaceful life
23:12in all godliness
23:13and reverence.
23:15For this is good
23:16and acceptable
23:16in the sight
23:17of God our Savior,
23:19verse 4,
23:20who desires all men
23:22to be saved
23:22and come to the knowledge
23:24of the truth.
23:25For there is one God
23:26and one mediator
23:28between God and men,
23:30the man Christ Jesus.
23:33I would like to add
23:35that Orthodox Christians
23:37do not view Mary
23:38as a mediator
23:39in the same way
23:40Christ is.
23:42Rather,
23:42they see her
23:43as one who
23:44intercedes
23:45and prays
23:45for the faithful,
23:47much like how
23:48we might ask
23:48a friend
23:49or a priest
23:50to pray for us.
23:53The earliest known
23:54prayer to Mary
23:55dates back
23:55to the 3rd century,
23:57showing that Christians
23:58have long been asking
24:00for her intercession
24:02since the early church,
24:04which began again
24:05at 29 AD.
24:08Orthodox Christians
24:08believe that asking Mary
24:10to pray for them
24:11is not worship,
24:14but a request
24:14for her motherly intercession,
24:17always pointing to her son,
24:19never replacing him.
24:21And again,
24:21only the triune God,
24:23God the Father,
24:25God the Son,
24:26and God the Holy Spirit
24:27are worshipped.
24:29The Theotokos
24:30is venerated
24:31and ask for intercession.
24:34I believe
24:35we should have
24:36another sharing
24:37of our blessed
24:38and pure
24:38mother of God
24:40where I would share
24:41some of her personal life
24:43as she was growing up
24:45and was being prepared
24:46to be the mother of God
24:48and then
24:49while she walked
24:51with her son,
24:51Jesus Christ,
24:52during his time
24:53on this earth.
24:55So,
24:56dear listener
24:56and followers,
24:57I invite you
24:58to come along
24:59with me
25:00on this wonderful,
25:02awe-inspiring journey.
25:03in search
25:04of these ancient truths
25:06found only
25:07in the Orthodox Church.
25:09May God Almighty
25:10bless our ears
25:12to hear,
25:13our spiritual eyes
25:14to see
25:15these truths
25:16as they are discovered.
25:19Amen.
25:37Thank you
25:41For now
25:41We'll see you
25:43through this
25:43The Doom
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