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Malankara World Journal No 28 (Sept 8, 2011) is online

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  • Dr. Jacob Mathew
    The Malankara World Journal Issue 28 (dated September 8, 2011) is now available online at:
    Message 1 of 1 , Sep 8, 2011
      The Malankara World Journal Issue 28 (dated September 8, 2011) is now available online at:


      This is the last of the Special Supplements for the Nativity of St. Mary. We will go back to our regular format starting next week.

      Today's journal has a variety of articles about the birth of St. Mary including several prayers, poems (hymns) and historical notes.

      More articles on Virgin Mary can be found in Malankara World Supplement on St. Mary at.


      This coming Sunday (September 11) is the 4th Sunday following the Shunoyo Feast. The Gospel reading is from Mark 6:1-6. This incident in the life of Jesus, viz., the lack of respect shown to Jesus in his native village is covered in all three Gospels. This has made Jesus very surprised. (The only other instance where the Gospel writers have indicated that Jesus was surprised was at the faith of the centurion). This emotion shows the humanity of Jesus. Undoubtedly, through his divine nature, Jesus knew what was coming, his human nature, nevertheless made him sad at this treatment by those very dear to him. This treatment, however, was used as a learning tool for the disciples who were commissioned to deliver the Good News to others immediately after the passage read today. The disciples were to know that they will get rejections when they go for spreading the gospel; but they need to ignore the negative treatment accorded and move on.

      More than a dozen bible commentaries, gospel analyses and sermons based on this week's Gospel reading is available in Malankara World at:


      Table of Contents: Malankara World Journal Issue 28

      Editor's Note

      Bible Readings for This Sunday (Sep 11)

      Sermons for This Sunday (Sep 11)

      Inspiration for Today

      Featured This Week: Nativity of St. Mary

      Mary, The Dawn of Hope

      Mary the Dawn, Christ the Perfect Day!

      Orthodox Feast of The Nativity of Our Most Holy Lady the Theotokos and Ever-Virgin Mary - September 8

      Health: Unique Herb Fights Abdominal Fat by Mike Geary

      Humor: Gandhiji’s son?

      How India works - at the Bottom of the Pyramid by Shekhar Kapoor

      About Malankara World


      Come, all you faithful, let us hasten to the Virgin: for long before her conception in the womb, the one who was to be born of the stem of Jesse was destined to be the Mother of God. The one who is the treasury of virginity, the flowering Rod of Aaron, the object of the prophecies, the child of Joachim and Anne, is born today and the world is renewed in her. Through her birth, she floods the church with her splendor. O holy Temple, Vessel of the Godhead, Model of virgins and Strength of kings: in you the wondrous union of the two natures of Christ was realized. We worship Him and glorify your most pure birth, and we magnify you.

      From The Byzantine Daily Worship


      Mary, The Dawn of Hope
      by St. Peter Damian

      "Who is this?" asks the Holy Spirit as Mary comes into the world. "Who is this that comes forth like the dawn, as beautiful as the moon, as resplendent as the sun?" (Sg 6,10)...

      She "comes forth like the dawn." Our first father was made in the image and likeness of his Creator in the full light of day (Gn 1,26). What could be more wonderful for a created being than to share the Creator's likeness?... He granted him the everlasting image but the likeness was still to be achieved: man was to become like his Creator. Yet he rejected the honor of such a privilege..., delivering himself over to death, into the darkness, along with all his descendants. Darkness covered all the earth (cf. Gn 1,2) until the coming of the Virgin. There was none who could escape the shadows, none to disperse them... but with the coming of the Virgin, dawn arose. Mary makes known the true light and, by her nativity, causes the most radiant of mornings to shine. She is the Morning Star. She is that dawn who follows or, rather, from whom is born the Sun of Justice (Mal 3,20): he who alone surpasses her in splendor...

      "Yours is the day" when Adam was created, "yours the nigh." (Ps 74[73],16) when he was cast out from your light. It is you who created the dawn, that is to say the Virgin Mary, and the Sun, that Sun of Justice who arose from her virgin womb. As dawn announces night's end and signals the beginning of the day, so the Virgin put to flight the night without end and day after day she gives to earth the one who sprang from her virginity.


      Orthodox Feast of The Nativity of Our Most Holy Lady the Theotokos and Ever-Virgin Mary - September 8

      This day (September 8) was set aside by the Orthodox Church in the early first century, but not observed until the eighth century when Pope Sergios saw fit to join with the Orthodox during his reign which extended from A.D. 687 to 701. All of Christendom agreed on the date that the Virgin Mary was born, but for some reason the date was not an official feast day in the Roman sector for more than a third of the length of existence of the Christian Church. The lack of communication between East and West ended in the Schism of 1054, a break which now appears to be an ever-narrowing gap, hopefully to be closed in a reunion upon which the Mother of God is sure to smile.

      The familiar story of Mary's birth has had variations in splinter groups of Christianity, but there is no doubt that her birth came about as an act of God. Her parents, Joachim and Anna, were childless and were fast approaching the years which would place Anna beyond the age of childbearing. Perhaps it was because of the intensity of their prayers that a child be born to them that their prayers were not only answered, but their child would, in turn, bear a child ordained by God as his Son. No one who calls himself a Christian can accept the virgin birth as anything but an act of God.

      Although Mary is known as the mother of God, she has been accorded numerous titles in the Orthodox Church of which few are aware. They include, in addition to Mary, Mother of God: The Repose (Koimesis) of the Blessed Virgin, Mary Pantanissa, Mary of Tinos, Mary of Malcheon, and Mary Vlacherne (just to mention a few of the many honours applied to her name). Considered the Mother of Mothers and the Mother of all Mankind, she is venerated in a manner which helps to sanctify the role of motherhood and the preservation of the family as the only hope for civilization. In an age of equal rights, the God-given right to motherhood, which is the mainstay of Christianity, is lost in a cloud of other 'rights' that have no meaning in the presence of God. Those who clamour for those 'rights' are not aware that there is no inferiority in women, proof of which is an approach to God and a reading of the Bible as a stronger document than any constitution.

      It is regrettable that the immaculate conception, not to be confused with the virginal birth of the Saviour, is a concept of the Mother of God which the Roman Church assumed in 1854 and with which the Orthodox Church is in total disagreement. This concept holds that Mary was born without the stain of original sin brought upon all mankind by Adam and Eve. But the Orthodox position holds that since Jesus Christ is God, he is, therefore the only one who is without the original stain. The point could be argued endlessly; but in spite of dogmatic differences, there is no lessening in the adoration of Mary as the Mother of God. There can be no doubt that she was made pure on the day of the Annunciation when told by Gabriel she was going to be the Virgin Mother of the Messiah.

      The Orthodox position stems from the concept that if the immaculate conception is taken literally, then Mary would assume the stature of goddess alongside God. The popularity of the name of Mary attests to the glorification of the Virgin Mary. The Greek Orthodox can feel exultation from calling out the name "Panagia" which means 'All-Holy' and is the Greek word for the most sacred figure in Christianity, aside from the Son she mothered.

      Source: Greek Orthodox Archdiocese of Australia


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      In HIS Service

      Dr. Jacob Mathew
      Malankara World
      Malankara World Journal
      Hudson, Ohio
      ID No: 956
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