Christian Art | Mary And Elizabeth
Luke 1: 39-45 – 4th Sunday of Advent Year C, also 21st December Weekday (Audio Bible, Spoken Word)
39 And Mary arose in those days, and went into the hill country with haste, into a city of Juda;
40 And entered into the house of Zacharias, and saluted Elisabeth.
41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:
42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.
43 And whence is this to me, that the mother of my Lord should come to me?
44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.
45 And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.
Mary has expressed complete obedience to the angel Gabriel and to the will of God, declaring herself the handmaid of the Lord. Now she shows her love and compassion for her cousin and friend as she travels with haste to visit Elizabeth, who, she has learnt from Gabriel, is miraculously pregnant, despite her age.
This is an act of great charity. The journey would not have been easy – it is a considerable distance from Nazareth to the hill country of Judea – but Mary is shown to have no selfish concerns. She is whole-heartedly responding to what the angel has told her.
We may think of Elizabeth as representing the New Testament which is coming to an end, Mary the New which is coming into being. When Mary greets Elizabeth there is the most joyful moment of recognition as the Holy Spirit floods the scene, causing the child John to leap in Elizabeth’s womb, and then Elizabeth to recognize and to proclaim the truth about Mary, rejoicing that the Mother of God should be present with her.
We are taught that John the Baptist, though conceived like other men in original sin, was born without sin because he was sanctified in the womb by the presence of Jesus Christ. Though he is not yet born, he rejoices in the womb – announcing Jesus as the Son of God now, even before either Jesus or John is born! Such is the overwhelming joy of the scene – two beautiful women, concerned for one another, both family and loving friends, and the children they will bring into the world who will transform the world, the Precursor and his Lord and ours, the Son of God. This is such an exciting moment that John cannot contain himself: he bursts with his need to witness Jesus.
We may wonder how much time John and Jesus might have spent with each other while they were growing up and before their respective public ministries. We may wonder where they may have travelled, perhaps which religious communities, such as the Essenes, and teachers they may have spent time with. We may wonder how Jesus as both God and man grew and developed in knowledge, wisdom, and consciousness, and how John might perhaps have related to such processes that must be to us a great mystery. What we can see in these verses is that John’s response to Jesus is a resounding ‘Yes’.
‘The infant leaped, the mother was filled with the Spirit. The mother was not filled before the son, but after the son was filled with the Holy Spirit, he filled his mother too. John leaped and the spirit of Mary rejoiced. As John leaped, Elizabeth is filled, but we know that Mary was not filled but her spirit rejoiced. For he who cannot be comprehended was working in his mother’s womb in ways beyond comprehension. Elizabeth was filled with the Spirit after she conceived, and Mary before.’ St Ambrose
YouTube: Ash Wednesday | T.S. Eliot | Audio Christian Poetry | Word Aloud Ash Wednesday, one of T.S. Eliot’s most profound and enigmatic poems, marks a significant transition in his life and work. Written in 1930, it is the first long poem Eliot composed after his conversion to Anglicanism in 1927. The poem, often considered one of Eliot’s masterpieces, delves into themes of faith, redemption, and spiritual struggle. It reflects the poet’s personal journey towards spiritual enlightenment and serves as a testament to his newfound religious beliefs. A reading of Ash Wednesday is an exploration of the poem’s religious, literary, and personal contexts, as of the poem’s complex structure and themes. Religious Context And Symbolism Ash Wednesday is deeply embedded in Christian symbolism and tradition. The title refers to the first day of Lent in the Christian liturgical calendar, a day marked by penance, fasting, and prayer. Ash Wednesday is a time for reflection on mortality and repentance, themes that are intricately woven throughout the poem. Eliot’s conversion to Anglicanism profoundly influenced his writing; ‘Ash Wednesday’ is an expression of spiritual awakening and quest for redemption. The poem is replete with religious imagery and references, drawing on Christian doctrine and scripture. The use of liturgical language, biblical allusions, and references to saints and spiritual figures creates a tapestry of faith that invites readers to contemplate deep spiritual truths with which Eliot is grappling. The repetitive and prayer-like quality of the verses echoes meditative practices of the faithful, in part enabling the contemplative nature of the poem. Literary Influences And Techniques T.S. Eliot was a master of literary allusion and technique, and Ash Wednesday expresses Eliot’s ability to blend various influences into a cohesive whole. The poem reflects the influence of Dante, particularly The Divine Comedy, which Eliot admired for its exploration of spiritual ascent and redemption. Dante’s journey through Hell, Purgatory and Heaven parallels Eliot’s own spiritual journey, and the structure of Ash Wednesday can be seen as a reflection of this pilgrimage. Eliot’s use of fragmented narrative, a hallmark of his earlier work such as The Waste Land, is also present in Ash Wednesday. However, in this poem, the fragmentation serves a different purpose. Instead of depicting the disintegration of modern society, it mirrors the fragmented and often painful process of spiritual rebirth. The disjointed structure reflects the internal struggle of the speaker, who is torn between the pull of worldly desires and the aspiration for divine grace. The poem’s language is rich and varied, combining the lyrical and the obscure, the personal and the universal. Eliot employs a range of poetic forms and devices, including free verse, rhyme and meter, to convey the tumultuous journey of faith. The shifting tone and style reflect the complexities and contradictions inherent in the spiritual quest, capturing moments of doubt, despair, hope, and transcendence. Personal Significance Ash Wednesday is a deeply personal work. Eliot’s conversion to Anglicanism marked a profound shift in his life, providing a sense of purpose and direction that had been missing. The poem can be read as a reflection of Eliot’s own struggles with faith and his efforts to reconcile his intellectual skepticism with his desire for spiritual certainty. Eliot’s personal experiences, including his troubled marriage and professional pressures, also inform the poem. Themes of renunciation and acceptance, sin and redemption, are not merely abstract concepts but lived realities for the poet. This personal dimension adds a layer of intimacy and urgency to the poem, which thereby resonates with readers who have faced their own spiritual crises. Thematic Exploration At its core, Ash Wednesday is a meditation on the possibility of spiritual renewal in a world that often seems devoid of meaning. The poem grapples with the tension between faith and doubt, reflecting the existential struggles of modernity. The poem acknowledges the difficulties of maintaining belief in an age of skepticism but ultimately affirms the possibility of redemption and grace. The central theme of renunciation is explored through imagery of ascension and purification. The speaker’s journey is marked by a series of renunciations, symbolizing the shedding of earthly attachments in pursuit of spiritual truth. This process is neither straightforward nor easy; it involves moments of intense struggle and introspection. Yet, through this arduous journey, the speaker moves closer to a state of spiritual clarity and acceptance. Ash Wednesday | T. S. Eliot Because I do not hope to turn again Because I do not hope Because I do not hope to turn Desiring this man’s gift and that man’s scope I no longer strive to strive towards such things (Why should the agèd eagle stretch its wings?) Why should I mourn The vanished power of the usual reign? Because I do not hope to know The infirm glory of the positive hour Because I do not think Because I know I shall not know The one veritable transitory power Because I cannot drink There, where trees flower, and springs flow, for there is nothing again Because I know that time is always time And place is always and only place And what is actual is actual only for one time And only for one place I rejoice that things are as they are and I renounce the blessèd face And renounce the voice Because I cannot hope to turn again Consequently I rejoice, having to construct something Upon which to rejoice And pray to God to have mercy upon us And pray that I may forget These matters that with myself I too much discuss Too much explain Because I do not hope to turn again Let these words answer For what is done, not to be done again May the judgement not be too heavy upon us Because these wings are no longer wings to fly But merely vans to beat the air The air which is now thoroughly small and dry Smaller and dryer than the will Teach us to care and not to care Teach us to sit still. Pray for us sinners now […]
Saint Athanasius invites us to see creation not as a collection of disconnected parts, but as a single, living harmony held together by the Word of God. He begins with the words of Saint John’s Gospel: All things were made through him. This is the foundation of Christian faith about the world. Nothing exists by chance; everything exists because the Word – the Son of God – calls it into being and sustains it [ … ]
In this rich Eastertide reflection, Saint Fulgentius presents the Eucharist as both the source and summit of Christian unity, drawing the Church together into one spiritual body through the bond of love. His meditation resonates profoundly with the paschal season, in which the Church celebrates the risen life of Christ not merely as a past event, but as a present, living reality—embodied in the Eucharist and shared through the Spirit [ … ]
