The Virgin of the Navigators is an alterpiece painted in 1536 by Alejo Fernandez for the chapel at the House of Trade in Seville. Under the protection of the Virgin are depicted King Ferdinand II of Aragon, Holy Roman Emperor Charles V, and, kneeling on the viewer’s right are Christopher Columbus, Amerigo Vespucci and one of the Pinzon Brothers. In the background are gathering the peoples of the New World. The painting was made five years after the appearance of Mary as Our Lady of Guadalupe in Mexico in 1531, and I wonder if word of this miracle had made its way back to Spain.
At any rate, I know Columbus would have loved the painting. All of his life he had a special devotion to Mary, as demonstrated by the name of his flagship, Santa Maria, and his strict observance of sailors singing Salve Regina at around 7:00 PM after saying their evening prayers. ( The full name of the Santa Maria was Santa Maria de la Imaculada Concepcion; Saint Mary of the Immaculate Conception, which indicates that Columbus believed in the Immaculate Conception of Mary.) On the return voyage from discovering the New World, when supplies were rapidly running out, Columbus and his crew promised pilgrimages to various Marian shrines if they made it back to Spain. In his will Columbus left a legacy to build a church dedicated to Saint Mary of the Conception on Hispaniola, a wish, alas, his executors did not carry out. Columbus would rarely write a letter without inserting this phrase: Jesus cum Maria sit nobis in via. (May Jesus with Mary be with us on the way.) Not a bad hope for all of us. Continue reading
An Article by Melinda Selmys, author of the book Sexual Authenticity: An Intimate Reflection on Homosexuality and Catholicism.
Twelve years ago, I converted to Catholicism and began a long dialogue with my own sexuality. At the time, I was involved in a lesbian relationship that had been going on for a little over six years. I had, in the course of researching the Catholic position with a view to refuting it, encountered the Church’s teachings on homosexual relationships before, so when I decided to embrace the Church as my mother, I knew that meant giving up my lesbian partner. I called her that night and explained my decision.
At the time, I thought that I was signing up for a life of celibacy. I was okay with that: before I became a Catholic I was a hard rationalist, and it wasn’t a long stretch to port my idealistic devotion to rational self-possession into an iron-clad commitment to Catholic sexual teaching. I would simply apply my will to the problem, subsume my passions to the rule of Reason, and everything would be fine. Right?
1. The most bountiful God, who is almighty, the plan of whose providence rests upon wisdom and love, tempers, in the secret purpose of his own mind, the sorrows of peoples and of individual men by means of joys that he interposes in their lives from time to time, in such a way that, under different conditions and in different ways, all things may work together unto good for those who love him.
2. Now, just like the present age, our pontificate is weighed down by ever so many cares, anxieties, and troubles, by reason of very severe calamities that have taken place and by reason of the fact that many have strayed away from truth and virtue. Nevertheless, we are greatly consoled to see that, while the Catholic faith is being professed publicly and vigorously, piety toward the Virgin Mother of God is flourishing and daily growing more fervent, and that almost everywhere on earth it is showing indications of a better and holier life. Thus, while the Blessed Virgin is fulfilling in the most affectionate manner her maternal duties on behalf of those redeemed by the blood of Christ, the minds and the hearts of her children are being vigorously aroused to a more assiduous consideration of her prerogatives.
The perpetual virginity of Mary has always been reconciled with biblical references to Jesus’ brethren by a proper understanding of the meaning of the term “brethren.” The predominant view in Latin Christianity is the “cousins theory” mentioned by Eusebius of Caesarea as a belief of some Christians, but more widely supported by St. Jerome in De Viris Illustribus in the 4th century, as he sought to defend the doctrine of Mary as Ever-Virgin. This biblical interpretation found favor with the Pope at the time and became widely promulgated, eventually becoming the non-official, but majority view of the Roman church.
With great respect and love of St. Jerome, a celebrated saint and Father of the Church, dare I say, I would like to boldly make a theological argument against his position and that of the majority of Catholics and delineate a just as valid, but arguably more reasonable theological opinion.