"The figure of Mary takes on the role of defense against the advance of heresy or paganism of modern times."
The history of the tear of Madonna from the early days of Christianity in our day . Tears of the Madonna era ancient and medieval visions and apparitions are present in more or less relevant in the Bible, are a problem in the first centuries of Christianity, when churches are organized hierarchically and in crisis ...
Institute carismatico.Si familiar tales of ancient Marian Apparitions: Augustus to the Capitoline Hill, St. James in Saragossa (around the year 40 AD), St. Thomas in Jerusalem and the West Indies, to a certain Vila Monte Aunis on the source of the Sanctuary of Le Puy (in 47 AD) ...
 |
| Crown of Tears in Manduria |
There is no mention however of the Apparitions of Mary weeping, nor icons lacrimanti.Il Middle Ages is a fertile season of visions and prophecies. Particularly important are the revelations of the Virgin to Saint Brigid (1373 +), which will result in the Council of Basel (1431-1448) the dispute between Chancellor Gerson, confidential and critical of "silly women" visionary, and Cardinal Torquemada, favorable svedese.Neppure the mystical in this period indicate Madonnas in tears. In return, multiply the compositions of narrative or theatrical Planctus Mariae, already in the patristic age. Perhaps in the context of the human aspects and painful recovery of the person of the Virgin's tears could have been statues or icons seem superfluous.
Tear in the modern era (1492-1789) Yet in the fall of the Middle Ages, while the cult of Our develops, we find the first tears of Mary. In 1489 Pennabilli Marche "image of the Virgin Mary, painted in oil on the wall, suddenly began to weep. The incident caused a stir. "followed by those of Assisi (1494), Treviglio (1522) and Dongo (1553), where the images of Mary shed tears and give rise to Santuari.Non have to wait long to find the first tears of blood: that of a 'image in Ponte Nossa (Bergamo) in 1511, that of a statue of the Madonna enthroned on a great crescent that in 1583 in Copacabana (Bolivia) changes the facial features and sheds tears of blood, and one that occurred in 1598 in Mesa ( Brindisi), where an image of Mary was seen by many people weep sangue.Come explain such phenomena in this particular time?
While it is undeniable that Marian apparitions and signs are recorded especially in the major turning points, no one can doubt that the beginning of the modern age represents a break with the Middle Ages. Its culture is largely supplanted or offset by the prospect of man the center of the world, from the classical ideal back-pay and the advent of Protestantism that is released by the mediators, including Mary and the Pope, and in the name of pure faith looks askance at the Apparitions, statues and miraculous signs.
The signs of the presence of Mary in the life of the communities take on a triple meaning: the suffering of the people involved (sharing), the preserve is immunized from imminent danger (preservation) and then protect it from attack (protection).
The figure of Mary takes on the role of defense against the advance of heresy or paganism of modern times. Not for nothing, in France and elsewhere, shrines and images of Mary are targeted by Calvinist and then of the revolutionaries. She becomes the symbol of the Counter [Catholic Reformation]. Can be distinguished with Chiron prior apparitions, wishing to prevent the emergence of Protestantism in a region [for example, the apparitions of Mary at Locarno in 1504, with Utell in 1510, to Cotignac in 1519, in the Pyrenees between 1510 and 1520, in Savona in 1536, etc..], and Apparitions of reconquest aimed at restoring the Catholic religion and the devotion to Mary, as has happened in the early seventeenth century and in Lithuania in Šiluva Szydłów Polish territory: the Virgin appears in both weeping, regretting the progress of Calvinism in those regions then will return to Catholicism .
Tear in the contemporary (1789-1995) With the Enlightenment and the French Revolution, the company breaks away from Christianity and even the fights and laughs. The cult, including Marian loses all relevance and Voltaire does not fail to launch his sarcasm on Notre Dame de Liesse and sultana Ismeri converted. It is not just words, because the iconoclastic fury of the revolutionaries destroyed the shrines Marian Médous and Boulogne, or close others, such as those Bétharram and Liesse, it burns the statue, or even the guillotine, as is done at Notre Dame des Ardilliers.Come in all periods of turbulence, bloom wonders: Apparitions "Madonnas occhiomoventi, statues weeping ... Of these reported watery eyes of a statue of the Virgin in December 1790 in a convent of 'Recollects' in Paris.
Its significance is seen in relation to the suppression of religious vows by the Constituent Assembly, which led the world in the output of several members of congregations and orders. Even at Avignon in 1791 a statue weeps four months after the annexation of the Papal city of France, followed by an uprising of the people and repression. Another statue tear at Blois in 1792, the year following the Shrine is a statue looted and mutilata.Nel context of the dazzling "Italian Campaign" by Napoleon Bonaparte in a threatening way in the territories of the Church with his French "barbarians now both in costume, as in religion, "Renzo De Felice is what's called a 'wave of miracles", especially during the summer of 1797, invaded the territory of the Papal States, so that the ecclesiastical authorities in Rome that recognizes the 1796-97 at least 26 images of the Virgin, including 11 "Madonnelle," they moved their eyes. The gestures of a Marian are seen as "a positive, reassuring, and so in fact they interpreted the witnesses." The historian Gabriele De Rosa refers to a weeping statue of Mary in Rome in 1798 in front of 50,000 persone.Nel 1813 in Leipzig (Germany) recorded the Apparition of Mary weeping at a Polish soldier, Thomas Klossowski, seriously wounded in the battle against Napoleon . The Madonna holds close to his chest as a sign of protection, the Polish eagle and predicted his recovery and his return to patria.Poi, September 19, 1846, appears on the mountain of La Salette to Melanie and Maximin, respectively, 11:15 years with his head in his hands crying and his tears silently reach the ground, as he said:
"How long I suffer for you! If I want my Son not to abandon you, I have entrusted me to pray unceasingly for you, and you do not if you do. As you pray and you do, you can never compensate for the pain that I've made for you. "During the nineteenth century alternate Tear statues and apparitions of the Virgin Mary in tears. Indeed, these are framed by two weeping statues, one in 1830 in Paris and one in 1892 in Campocavallo. Maria is in tears, as well as in 1813 in Leipzig and in 1846 in La Salette in 1848 to Obermauerbach (Germany) in 1853 in Cerreto (Florence), 1872 L'Hôpital where are the tears of blood and in 1888 in Vallensanges (France). The twentieth century is the century of communist dictatorships, fascist and Nazi persecution and the horrors of which were responsible, each in his own measure. In the middle stands the Second Vatican Council, which marks the final opening of the Church in relation to ecumenism and the contemporary world. Just in this century there has been a proliferation of Apparitions and tears do not fear the comparison with other previous historical periods. Bouflet Boutry and 400 relate extraordinary signs, real or alleged, four times more than all similar events prior to the twentieth century.
, while moving on a spiritual level, are sometimes explicitly character protesters in relation to Communist Russia, as evidenced by the theme of the message Fatima.Quanto tears, we can see that after 4 Apparitions Obermarchtal ( 1907), Marlemont (1926), Lokeren (1933-40) and Fehrbach (1950), where Mary is weeping tears she ceases to directly view and choose to show only in his tearful immagini.Dopo Syracuse are reported at least more tears in blood, tear fluid and oil. There is therefore an escalation which reaches its climax in the 80 quantitative and qualitative 1995.Al the end of this brief review, is mainly said that we still have to grasp the multifaceted significance of these events "with tears and blood" of the Mother of humanity. Father Stefano De Fiores mariologist 
0 comments:
Post a Comment