Mary is the Model of Christian Discipleship

When Jesus saw his mother and the disciple there whom he loved, he said to his mother, “Woman, behold, your son.” Then he said to the disciple, “Behold, your mother” (Jn 19:26-27). At the foot of the cross, Mary, the mother of Jesus is given as mother to every single human being. Mary is the mother of all mankind. The New Testament traces Mary as a woman of limitless faith, obedience and humility who followed Jesus in a perfect way. Her heart was always centered on Jesus. She is the humble handmaid of God who surrendered herself completely into the hands of God. Without thinking of her fate, Mary said ‘yes’ to God. Thus, she became an example for those who wish to bear witness to Christ. By the four Marian dogmas (The Mother of God, The Perpetual Virginity of Mary, The Immaculate Conception of Mary, and The Assumption of Mary), Catholic Church teaches its faithful about Mary’s role in the salvation history. These dogmas help us to look more closely at Mary’s life. They teach us the reason why we can look at Mary as a model for Christian life. Like any other Christian, Mary is the example for consecrated people also. Mary is the first person who was consecrated unconditionally to God. As a sign of their consecration to God, Religious profess vows of obedience, chastity and poverty. Mary is the perfect example for Religious to live in the spirit of these three vows. She is our model and she will remain as an unique model for all those who desires to become disciples of Jesus

Mary and the Koran

It is surprising to many Christians that the sacred writings of Mohammed refer to Mary, the mother of Jesus, with such profound respect, even reverence. The Koran stands as a remarkable witness to the Christian and Muslim conviction that Mary played an intimate part in God’s plans for all of mankind. Mary is mentioned by name in the Koran about 35 times, and Jesus is often called, Jesus, the son of Mary. There are, of course, vast differences between the Christian view of Mary and the Islamic view, yet there is no reason to believe that Mohammed deliberately misrepresented any particular Christian beliefs: he simple took at face value the vision of those Christians around him

What Acquaintance Teaches

In her black and white room, Mary doesn’t know what it is like to see red. Only after undergoing an experience as of something red and hence acquainting herself with red can Mary learn what it is like. But learning what it is like to see red requires more than simply becoming acquainted with it. To be acquainted with something is to know it, but such knowledge, as we argue, is object-knowledge rather than propositional-knowledge. To know what it is like one must know an appropriate propositional answer to the question ‘what is it like?’. Despite this mismatch between object-knowledge and knowing an answer, we believe that acquaintance is crucial to Mary’s epistemic progress. When Mary leaves her black and white room, her new knowledge tempts one to think that she must come to know a candidate answer (a coarse-grained fact) that she didn’t know in her room. Since Mary already knows all the physical facts in her room, any additional facts she might learn appear to threaten physicalism. In reply, many physicalists have been attracted to the phenomenal concept strategy according to which Mary can come to have new knowledge and hence know a new answer to the question ‘what is it like to see red?’ by entertaining a coarse-grained fact under a concept she didn’t possess in her room – Mary learns a new fine-grained fact. We believe both of these accounts of Mary’s epistemic progress are mistaken. As we argue, Mary could know every fact (coarse-grained and fine-grained) that might serve as an answer to the question ‘what is it like to see red?’ and still not know what it is like. The physical world leaves no leftover coarse-grained facts for Mary to learn and because concepts are sharable, easy to possess, and easy to introduce, there are possible situations in which Mary, while in her black and white room, has every concept that might make a fine-grained difference. In short, even when Mary is granted a great deal of factual knowledge and vast conceptual resources, she may still not know an appropriate answer to the question ‘what is it like to see red?’. But in any such situation, Mary lacks acquaintance with red and on this basis we argue that in order to know what it is like, in order for Mary to know an appropriate answer, Mary’s propositional knowledge must be appropriately related to her acquaintance with red

Mother of God, Mother of Christianity: The Development of the Marian Tradition in Early Modern Japan

The Christian figure of the Virgin Mary, first introduced as Jesus’ mother in the Bible, has since been repeatedly reinterpreted in various roles and imagery through her incorporation into different cultures. This project analyses the historical adoption and adaptation of Mary among Christian converts in Japan, from the arrival of Jesuit missionaries in 1549 to the end of the Tokugawa era in the nineteenth century. An examination of doctrinal prayers, the rosary, and Marian iconography within Japan illustrates Mary’s role as the Mother of God and compassionate intercessor for early Japanese Christians. Moreover, their affinity for Mary enabled Christianity to endure centuries of religious oppression under the Tokugawa shogunate as the hidden believers accommodated Mary within preexisting Buddhist traditions and Japanese customs. In studying the primacy of Mary and her roles within Japanese Christianity, this research explains a main reason behind the religion’s survival in early modern Japan

PANEL DISCUSSION: THE EXPANDING PROSECUTORIAL ROLE FROM TRIAL COUNSEL TO INVESTIGATOR AND ADMINISTRATOR

MODERATOR: Daniel C. Richman PANELISTS: Laurie L. Levenson, GerardE. Lynch, Honorable John S. Martin, Jr., Julie R. O\u27Sullivan, Mary Lee Warren, Mary Jo Whit

Book Review:\u3cem\u3ePilgrimage of Awakening: The Extraordinary Lives of Murray and Mary Rogers\u3c/em\u3e

Book Review of Pilgrimage of Awakening: The Extraordinary Lives of Murray and Mary Rogers. By Mary V. T. Cattan. Eugene, OR: Wipf & Stock, 2016, 421 pages

PANEL DISCUSSION: THE FEDERAL PROSECUTOR\u27S ROLE IN THE REGULATORY PROCESS

MODERATOR: CharlesM. Carberry PANELISTS: Honorable John S. Martin, Jr., Robert B. Fiske, Jr., Mary Ellen Krist, Ronald K. Noble, Honorable Jed S. Rakoff, Mary Spearin

The Tragic Case of Jodie and Mary: Questions about Separating Conjoined Twins

The tragic case of conjoined twins Mary and Jodie made news around the world and sent ethicists into speculation. Born in Manchester, England on August 8, 2000, Mary and Jodie's appearance was so unusual and their disabilities so severe that several doctors had to excuse themselves from giving care to the twins. Jodie and Mary were joined at the lower abdomen and shared a spine. Though both twins had nearly a full complement of organs, Jodie's heart and lungs maintained both of their lives since Mary's were not sufficiently developed to pump oxygenated blood. Doctors predicted that Jodie's circulatory system would give out in a matter of weeks under the strain of supporting both girls. It was a decision to rival Solomon's: Should one twin be sacrificed in order to save the other or should both be allowed to perish? In light of medical testimony, a British high court judge ordered that the twins be separated against the wishes of their Catholic parents and the Catholic archbishop of Westminster, Cormac Murphy-O'Connor, who objected to the procedure for a variety of reasons in a tightly argued submission to the court. On November 7,2000, surgeons in St. Mary's Hospital, following the judge's ruling, separated the twins and Mary died. The case raises profound ethical and, indeed, metaphysical questions. Obviously, not all these issues can be addressed here. 1 will limit myself to these three questions: 1) Was the separation of Mary and Jodie intentional killing

Trampling Mrs. Lee’s Roses: Union Soldiers at Arlington

“I would not stir from this house even if the whole Northern Army were to surround it,” wrote Mary Anna Randolph Custis Lee, wife of Robert E. Lee, to her daughter, Eleanor Agnes Lee on May 5, 1861. The Civil War was still in its infancy when Mary Lee wrote this letter, having begun a month earlier on April 12, 1861. Her husband had already sided with the Confederacy but there had not been much fighting yet. Even still, Mary Lee’s life was changing and would continue to change irrevocably throughout the war, especially in relation to Arlington House. Arlington House was the only home Mary Lee had ever known. It had been her childhood home, built by her father George Washington Parke Custis in 1802, and was the home where she raised her own children. Little did she know that by the end of the month, she would be gone from Arlington House. [excerpt

Mary the Paradox

Her importance seems to hinge on the fact that she is both a symbol and a historical reality