Iâve been listening to Father John Corapi and he mentioned when a Priest, Bishop or Pope teaches there are 2 acceptable postures, standing or sitting. The Holy Father often says his homilies sitting, and in the ancient tradition that is a teaching position. Iâm sure when St Gregory the Great gave this homily he was either in a sitting or standing position, therefore in a teaching position.
He also mention the formal defination of Faith, which is to believe in God, to believe all God said and relayed to us and to believe all Holy Church proposes for our belief.
I walk by faith, not by sight. If a Pope says something in a homily, in a teaching position, Iâm going to believe it, even if it was in a homily was in 591 AD.
this expert is from catholics united for the faith,
In the 200s, Tertullian held that the penitent woman was Mary of Bethany.[1] St. Jeromeâs writings in 393 A.D. allude to this as well.[2] St. Augustine concluded that Mary of Bethany and the repentant sinner were the same woman in 400 A.D.[3] The tradition associating Mary Magdalene and Mary of Bethany appears around 555 A.D. in a translation by Paschasius of Dumium (a monk in Spain)[4] of the Greek Fathersâ earlier works. Even among scholars attempting to portray Mary Magdalene as the âarchetype feminist,â it is understood that these three characters from Scripture were believed by some to be the same woman long before St. Gregoryâs sermon.
[1] Tertullian, On Modesty. Chapter XI (208 A.D. or later).
[2] St. Jerome, Against Jovinianus, Bk. II, no. 29 (393 A.D.) and Letter XII, To Antony, footnote 5 (374 A.D.).
[3] St. Augustine, The Harmony of the Gospels. Chapter LXXIX.
[4] Paschius of Dumium, Questions and Answers of the Greek Fathers. Chapter 44, no. 4.
Why Mary Magdalene would sometimes be called Mary of Bethany. She may have lived in both Magdala and Bethany at some point, which is why she had two different names. However, to modern readers it seems strange that Lukeâs Gospel would describe an anonymous sinner anointing Christ in chapter 7, and then introduce Mary Magdalene by name in chapter 8. Why wouldnât St. Luke make it clear that the repentant sinner was the same woman who followed Christ during His ministry?
One possible answer has to do with the way authors through much of history portrayed other people in their writings. For centuries, it was considered unacceptable to damage the name or reputation of a living person in writing. When describing the scandalous behavior and erroneous theories or beliefs of their contemporaries, authors were careful not to attach a name to such information. If Mary Magdalene was living at the time St. Luke wrote his Gospel, which she likely was, he never would have explicitly stated that she had been a prostitute or âsinned greatly.â Therefore, St. Luke probably withheld the identity of the sinner.
St. Johnâs Gospel presents another side of the story. He writes about Mary of Bethany as one whom âJesus lovedâ (Jn. 11:5). John introduces her as Mary, âthe one who anointed the Lord with perfume and wiped his feet with her hairâ (Jn. 11:2). In fact, St. John uses the same verb, aleiphĂ´, for âanointâ that St. Luke used for the sinner (cf. Lk. 7:38). St. John uses the verb again in the next chapter to describe Maryâs anointing of Jesus in preparation for His burial (cf. Jn. 12:3). The similarities between the anointings described by Luke and John suggest that Mary performed them both, first as a sinner and then as a disciple. This is the same Mary who became a model for contemplative religious when she sat at the Lordâs feet and listened to His teaching (cf. Lk. 10:38-42).
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This understanding of Mary Magdalene has been developed throughout Church history by many writers and saints. For example, a prayer to St. Mary Magdalene written by St. Anselm says that she âcame with springing tears to the spring of mercy, Christ; from him [her] burning thirst was abundantly refreshed; through him [her] sins were forgiven; by him [her] bitter sorrow was consoled.â Anselm also calls her a âdear friend of God, to whom were many sins forgiven, because she loved much.â Anselm highlights the connection between Mary Magdalene, present at the tomb, with the sinner who anoints Christâs feet. Likewise, St. Bonaventure wrote a homily beautifully describing the great love Mary Magdalene, the repentant sinner, had for Jesus. Another tradition holds that Mary was also the woman caught in adultery (cf. Jn. 8:2-11), but this is not as well supported in the writings of the Church Fathers.
There is WAY more to this, here is the link for it.
http://www.cuf.org/FaithFacts/details_view.asp?ffID=141
Catholic Culture website review has this to say about this site.
Catholics United for the Faith (CUF) is an international lay apostolate, âbuilding on the only sure foundation for happiness and renewal of the family and society: the teachings of Jesus Christ and His Church.â Founded by H. Lyman Stebbins in 1968 to support, defend, and advance the efforts of the teaching Church, CUF has helped tens of thousands of people discover and strengthen their Catholic faith. This is a well-designed, easy to use site with many good resources. Of special interest is the section of âFaith Facts.â They are an excellent resource for apologetics, liturgical questions, catechetical concerns, etc.
Here is a little more of the article,
Still, these changes in the liturgy in no way refute the interpretation set forth by long-standing tradition. Furthermore, there is no feast day commemorating âSt. Mary of Bethany,â whom Christ promised would always be remembered. This would be strange considering that the feast of her sister, St. Martha, is celebrated on July 29, one week after St. Mary Magdalene.
As Catholics, it is important to remember that the Bible isnât like any other ancient manuscript. The Scriptures are entrusted to the Catholic Church, which infallibly interprets them through the inspiration of the Holy Spirit. It is a great temptation to apply modern methods of research to texts written many centuries ago, but the Word of God cannot be analyzed solely according to contemporary principles of scholarship. Modern readers may not understand why St. Luke did not explicitly link Mary Magdalene with Mary of Bethany and the sinful woman, but the Gospels were not written in the same style as novels or history books are today. The identification of Mary Magdalene as the repentant sinner who anointed Jesus is based on Sacred Scripture and traditions handed on from the early Church.
So after much prayer about this topic, I will walk by Faith, and trust in Tertullian, St. Jerome, St. Augustine, Paschius of Dumium, and St. Gregory the Great. I have Faith the Holy Spirit lead St. Gregory the Great with his homily about St. Mary Magdalene in speaking truth.
actually i believe i should have written adultress, not prostitute⌠but than those are just words⌠a sex sin is all the same in Gods eye
