Roman Catholicism and the Marian Miracles
I grew up in a 1950s Roman Catholic culture in which I was taught that a virgin gave birth to Christ. I was later told that, several centuries later, the same virgin, Mary, appeared to a select group of barely literate, impoverished Portuguese children at a place called Fatima. Secrets were to have been revealed to these children, the specifics of which, to the best of my recollection, neither my elementary school teachers, nor my pastor ever revealed.
The dogma of the virgin birth was complemented by the infallible ruling of a nineteenth century pope that Mary was taken to heaven, body and soul. This dogma is celebrated in the church as the feast of the Assumption.
The Catholic Church, an untiring supporter of these Marian miracles, added to the repository of these mysterious events by claiming that Mary was to have been conceived without sin (the Immaculate Conception) and that she was to have received a visit by an angel announcing to her that she would be the mother of Christ, the Messiah (the Annunciation). Continue reading
“Abandon holiness,” says Lao Tsu. and “See with original purity.”
Although these lines are just fragments of Lao Tsu’s Tao Te Ching, they are typical of the ancient thinker’s radical take on reality.
Who, for example, would “abandon holiness”? After all, Western culture prides itself on Christian values, especially those values gleaned from the Old and New Testament, saintly teachings, and church pronouncements. And, for those who believe in an afterlife, heaven, the “holiest” of places, is the ultimate goal of those on a Christian journey of virtue and sinlessness.
Lao Tsu challenges us, however, to give up the pursuit of the holy, for it is a goal fraught with other people’s notion of what holiness is. It is also a journey that can be riddled with self-righteousness and arrogance. And it can be a path that will often distract us from paying attention to what is in front of us. Continue reading