A (3:45)

In communion with the Holy Mother of God in prayer, the Holy Spirit unites us to the person of the Only Son in his glorified humanity, through which and in which our filial prayer unites us in the church with the Mother of Jesus. Mary gave her consent in faith at the Annunciation and maintained it without hesitation at the foot of the cross ever since. Her motherhood has extended to the brothers and sisters of her Son who still journey on earth surrounded by dangers and difficulties. Jesus, the only mediator, is the way of our prayer. Mary, his mother and ours is wholly transparent to him. She shows the way.

A (4:26)

And is herself the sign of the way. According to the traditional iconography of east and west, beginning with Mary's unique cooperation with the working of the Holy Spirit, the churches developed their prayer to the Holy Mother of God, centering it on the person of Christ, manifested in his mysteries. In countless hymns and antiphons expressing this prayer, two movements usually alternate with one another. The first magnifies the Lord for the great things he did for his lowly servant, and through her, for all human beings. The second entrusts the supplications and praises of the children of God to the Mother of Jesus because she now knows the humanity which in her, the Son of God espoused. This twofold movement of prayer to Mary has found a privileged expression in the Ave Maria. Hail Mary or Rejoice Mary. The greeting of the angel Gabriel opens this. It is God himself who through his angel as intermediary, greets Mary. Our prayer dares to take up this greeting to Mary with the regard God had for the lowliness of his humble servant, and to exult in the joy he finds in her full of grace, the Lord is with thee. These two phrases of the angel's greeting shed light on one another. Mary is full of grace because the Lord is with her. The grace with which she is filled is the presence of him who is the source of all grace. Rejoice, O daughter of Jerusalem. The Lord your God is in your midst. Mary, in whom the Lord himself has just made his dwelling, is the daughter of Zion in person, the ark of the covenant, the place where the glory of the Lord dwells. She is the dwelling of God with men full of grace. Mary is wholly given over to him who has come to dwell in her and whom she is about to give to the world. Blessed art thou among women, and blessed is the fruit of thy womb, Jesus. After the angel's greeting, we make Elizabeth's greeting our own. Filled with the Holy Spirit. Elizabeth is the first in the long succession of generations who have called Mary blessed. Blessed is she who believed. Mary is blessed among women because she believed in the fulfillment of the Lord's word. Abraham, because of his faith, became a blessing for all the nations of the earth. Mary, because of her faith, became the mother of believers through whom all nations of the earth receive him, who is God's own blessing, Jesus, the fruit of thy womb. Holy Mary, mother of God. With Elizabeth we marvel. And why is this granted me that the mother of my Lord should come to me? Because she gives us Jesus, her son. Mary is mother of God and our mother. We can entrust all our cares and petitions to her. She prays for us as she prayed for herself. Let it be to me according to your word. By entrusting ourselves to her prayer, we abandon ourselves to the will of God together with her. Thy will be done. Pray for us sinners now and at the hour of our death. By asking Mary to pray for us we acknowledge ourselves to be poor sinners and we address ourselves to the Mother of Mercy, the All Holy One. We give ourselves over to her now in the today of our lives and our trust broadens further already at the present moment to surrender the hour of our death wholly to her career. May she be there as she was at her Son's death on the cross. May she welcome us as Our Mother at the hour of our passing to lead us to her Son, Jesus in Paradise. Medieval piety in the west developed the prayer of the Rosary as a popular substitute for the Liturgy of the Hours. In the east, the litany called the Akathistos and Paraklesis remained closer to the choral office in the Byzantine Churches, while while the Armenian, Coptic and Syriac traditions preferred popular hymns and songs to the Mother of God. But in the Ave Maria, the Theotokia, The Hymns of St. Ephrem or St. Gregory of Nerik, the tradition of prayer is basically the same. Mary is the perfect Orans.

A (8:32)

A figure of the Church. When we pray to her, we are adhering with her to the plan of the Father, who sends His Son to save all men. Like the beloved disciple, we welcome Jesus Mother into our homes, for she has become the Mother of all the living. We can pray with and to her. The prayer of the Church is sustained by the prayer of Mary and united with it in hope.

A (8:57)

In brief, prayer is primarily addressed to the Father. It can also be directed toward Jesus, particularly by the invocation of his holy name. Lord Jesus Christ, Son of God, have mercy on us sinners. No one can say Jesus is Lord except by the Holy Spirit. The Church invites us to invoke the Holy Spirit as the interior teacher of Christian prayer. Because of Mary's singular cooperation with the action of the Holy Spirit, the Church loves to pray in communion with the Virgin Mary, to magnify with her the great things the Lord has done for her, and to entrust supplications and praises to her.

A (9:34)

All right, there we have it, paragraph 2673-2682. I love how in this section we recognize the role of Mary in our lives and the role of Mary in the life of the disciple. We also recognize the role of Mary in our prayer. I mean, as Catholics, we pray the Hail Mary all of the time, or the, as they say here, the Ave Maria, right? In Latin, we pray this Hail Mary all of the time. And there's something so powerful, I mean, over half of it is scriptural, until we get to the very end where we say, holy Mary, Mother of God, pray for Us sinners now and at the hour of our death. But even that is this, this remarkable acknowledgment of where was Mary? Mary was with Jesus, her son, our Lord, her Lord, from the very moment of his conception in her womb, all the way to the moment of it when he gave up his spirit. To recognize that in some ways, Mary was present to every moment of our God's life on earth. So those small moments of conception, those moments of quiet in the home of Nazareth, that those moments of joy in the home of Nazareth, the moments of power, of healing, the moments of great, incredible success. And also the greatest moment of desperation, the greatest moment of grief, the greatest moment of loss, the greatest moment of injustice, of the passion of Jesus Christ and his death.

A (10:54)

Mary was there for all of those moments. And just how Jesus lives through the highs and lows and the many middles, right of life. And because his life encompasses all of them, our whole life gets to be encompassed by our Lord Jesus. But Mary was with our Lord. Mary was with Jesus. And so in this, of course, we have our Savior, the Lord God, Jesus Christ, who can transform, redeem every one of those moments. But we have this mom who's with us in all those moments as well.

A (11:32)

Jesus is the one mediator between God and man, right? He's God. I mean, no one else is God, Father, Son, Holy Spirit, that's God. Mary's not God. But in order to emphasize this, there is this abandoning of the rest of the family, like an abandoning of the saints and an abandoning of our mom.

A (11:53)

And so what happens is I don't think that the Lord's loved anymore. Will we love his mom less? I don't think that we recognize Jesus is even more God if we don't recognize what our Lord God has done in the life of this human being. Mary.

A (12:13)

And I don't know that necessarily our prayer is more robust if we ignore the mom that was given to us. I don't think that happens. I don't think our prayer is more powerful if we ignore the mom who was given to us from the cross. I don't think our prayers is richer if we ignore this prayer from Scripture called the Hail Mary that the church has given to us and the rosary that the church has given to us and history has given to us. If we would just take a moment even and to reflect back on paragraphs 2676 to 2677, just these two paragraphs that just go line by line over this very brief, very powerful prayer of the Hail Mary, one of the things we get to do is we get to realize that to love Mary doesn't mean our heart belongs any less to Jesus. And to ask for Our Lady's prayers does not reduce our trust in Jesus, but we're uniting our trust to her trust. We're uniting our fiat to her fiat. We're making her prayer, which is a perfect prayer, our prayer. And there's something so, so good about this. I love this. It says in paragraph 2679, Mary is the perfect orons. It says prayer, right, Pray, hyphen, er, not just prayer, but prayer. She's a. She's a prayer. She's a figure of the church. When we pray to her, we are adhering with her to the plan of the Father who sends his son to save all men. That's the whole point of it. Why would you pray to Mary? When we pray to her, we're adhering with her to the plan of the Father who sends his son to save all men. Like the beloved discip. We welcome Jesus as mother into our homes, for she has become the mother of all the living. And we can pray with and to her. And this is remarkable, this last line. The prayer of the church is sustained by the prayer of Mary and united with it in hope and that we just get to have confidence. We get to. And not just confidence, could have gratitude and thank the Lord and praise God for giving us this mom. This mom in this life and in the next life. Tomorrow we're going to talk about the saints, the great cloud of witnesses that surrounds us, and also what are some guides for prayer. But that's tomorrow. Today. I want to let you know this. I'm praying for you. Please pray for me. My name is Father Mike. I cannot wait to see you tomorrow. God bless.