AJV:
OK, first off, it just occurred to me that I probably don’t have the correct idea of what it means for grace to flow THROUGH a person. So how does it happen with reference to (a) any person (b) Mary.
Perhaps the best way to say it is that grace is given by means of charity; love.
AJV:
Originally Posted by hurst
The Fathers called Mary the “Go-between” (mediatrix). A prayer ascribed to St. Ephrem says of her: “After the Mediator thou art the mediatrix of the whole world” (4th Lesson of the Office of the Feast) (Ott, p.211)
Forgive my thickheadness but was this refering to her distributing graces day-by-day?
It did not specify. I think it applied to both the objective and subjective mediation. Certainly Christ’s mediation applies also day-by-day.
AJV:
My mistake, I shoud have stated my question clearer. When I asked about the heirachy I meant the heirachy of requests as in saint–>angel–>Mary not the extence of saints, angels or Mary whopse intercession I accept
.
Making our requests can be done directly to the Father in Jesus’ name. Or to the Son. Or to the Holy Spirit. Or to Jesus. Or to Mary. Or to our guardian angel. Or to our patron saint. Or to our parents on earth. Or to friends, etc.
And those we ask may also ask others.
But eventually, it is going to reach the Father.
I think it is clear that there is a hierarchy existing, even if we don’t know the precise functioning of it.
AJV:
But here’s another question- does a greater ‘amount’ (sorry terminology difficulty) of the “Beatific Vision” make a person’s requests more acceptable to God?
I would say yes, of course. If “the prayer of a just man availeth much” (James 5:16), then the more just the man is, the more it availeth. And I already showed that not all the saints have the same justice or merit. But that shouldn’t stop you from praying to lesser saints, because they are united to the others, and will enlist the help of others as needed. You should pray to those whom you have the most reason to have devotion to, who will most likely relate to you.
AJV:
Finally with regard to the mystics, how can one believe everything even though they may be Blesseds or everything may not be directly contradicting what the Church teaches?
I would say that if they are renowned and have lived a demonstrably holy life, then their writings should be incorporated into our understanding of the faith as much as possible without contradicting official teaching. Sometimes mystics will seem to contradict each other. In that case, it might be better to leave it open. But for the most part, they provide good guidance. Still, we are not required to believe such private revelations.
AJV:
And wasn’t Agreda’s book placed on the Index?
According to what I read, the writings were immediately well received, thoroughly scrutinized by the Popes Innocent XI, Alexander VIII, Clement IX, Benedict XIII, and Benedict XIV, and declared authentic and free of error, and the title “Venerabilis” given to the author.
In 1678 (13 years after her death), there was an unusual prohibition of her book that appeared in the acts of the Congregation of the Office. When it was found, no one would dare stand up for it, and the Pope annulled it in 1681, positively decreeing that the book be spread freely. The very fact that the prohibition did not issue from the Index Commission, but from a department not concerned with the examination of books, proves that something was amiss in the affair.
In fact, her writings have the Imprimatur and the tacit approval of the Church.
Now, there are other writings of “mystics” who have been placed on the Index. One should be careful to find approved sources. Emmerich and Agreda are good ones. I also value St. Catherine of Siena (The Dialogue,
catholicprimer.org/catherine/catherine_dialog.pdf) and Thomas a Kempis (Imitation of Christ).
AJV:
Anyhow, thanks for the help. You certainly chose the right path when you became a Dominican!
Thank you
hurst
