The teaching of the Virgin Birth is primarily a statement about who Jesus is. The Gospels of Matthew and Luke both tell that Jesus was born of a virgin. While Matthew’s story focuses on the character of Joseph, Luke’s focus is on Mary. Both narratives and the Creed reflect upon the human and divine origins of Christ.
Matthew describes how an angel appears to Joseph in a dream reminding him of Isaiah’s prophecy: “A virgin shall conceive and bear a son, and he shall be called Immanuel.” This prophecy from six centuries before Christ’s birth was originally understood to refer to a new king in David’s line. Matthew asserts that God’s prophecies have an importance that extends beyond the concerns of the present. In Luke’s story of the Annunciation, the angel Gabriel appears to Mary, who freely gives her consent to God’s plan: “Behold, the handmaid of the Lord; may it be done unto me according to thy word.” The Second Vatican Council insisted that Mary was “not a passive instrument (Lumen Gentium §56).” The miraculous conception of Christ was not something that was done to her, rather, she actively cooperated with Grace. While the two narratives are very different, both Matthew and Luke sought to connect Christ to the Davidic dynasty, and key to both narratives was the Spirit’s role in his conception. Jesus was one with God from the beginning. He did not become God as time went on, nor was he merely an adopted Son. Both stories make clear that God works in unexpected ways to advance the course of salvation history.
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In our tradition regarding prophecy refers to mediation and interpretation of the divine mind and will. The tradition of Prophecy is seen as going back to Moses. He was referred to in Hebrew as נָבִיא or a “nabi.” This term began to be used around the 5th century BC and meant one who is sent or one who is made to speak. This Hebrew word was translated into Greek as προφήτης pronounced “prophetes” which refers to one who speaks for another or is an interpreter. This was the public role of Moses, Isiah Jerimiah and others down to John the Baptist the last of the prophets.
In the Old Testament tradition God communicated to those people through dreams and visions. These people were given a mission of education and conversion of heart. The prophets summoned the people to conversion while they were seeking the face of God. Likewise the prophets spoke to the people for God and also interceded to God on the people’s behalf. The public role of the prophet in relationship with the community was different than simply somebody’s private visions. A private revelation about the future was not what was considered prophecy. A person who foretold the future was referred to as a seer, or in Greek, μάντις which was pronounced “mantis.” This was a different concept expressed by an entirely different word. In the Catholic tradition prophecy is a charism, or gift from the Holy Spirit. Since Christ began a new age in human history individual believers do not function like the ancient prophets but we all share in Christ’s identity as priest, prophet, and king through our baptism into his life. The community of the faithful shares in Christ’s prophetic office. Prophecy continues in the Church. The Holy Spirit is in the community of the faithful teaching and guiding them toward all truth. The Church has never applied the term officially to anyone besides those in the scriptures. However, great saints such as Francis of Assisi, Catherine of Siena and Bridget of Sweden have had similar experiences to those of the Old Testament prophets. |
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