Thank you again, Dr. Hibbs, for taking on another Canto of this grand journey. The penultimate Canto XXXII astounds me in its sweetness. Throughout the whole thing, I had a smile on my face and warmth in my heart. It seemed as if old friends were pointed out in a place I long to rush into. By now, I am used to blending with the Pilgrim's state of mind. I enjoy the sweetness and the overwhelming sights. I am drawn up as he is. Seeing Mary here is important. The face that reflects Christ's face best of all shines at the center of the celestial rose. It brings tears to my eyes to read in the first few lines how Eve sits at her feet. The Mother of all living and the Mother of God are forever in blessed communion. One is crowned. Grace is given diversely, and merit determines place and glory. Mary, most of all, deserves her place. Gabriel will forever hail her and burn with love for his duty. Intercession is a gift. The chain of guides from the depths of Hell to the precipice of the Vision is a grand, soul-enriching, sweet gift. Dr. Hibbs' point about Mary accustoming our eyes to see the radiance of Christ is quite helpful. Mary is forever magnifying the Lord in a way that we can understand as poor, banished children of Eve. Grace is a gift. I'll leave it at that for now. Too much. Too much. Thank you!
Thank you for a very rich yet measured lecture on this penultimate canto. The discussoin about "contemplata allis tradere" (to hand down to others the fruits of contemplation) in regards to Bernard, Aquinas, and Dante via the entire Comedy itself was inspirational. Each of the fine scholars lecturing on the cantos for 100 Days of Dante exemplified this Dominican motto as well. I suppose now it is up to us, the learners, to in turn become teachers in any small ways that we can.
"Each of the fine scholars lecturing on the cantos for 100 Days of Dante exemplified this Dominican motto as well." Beautifully expressed thanks to all those who lectured!
Canto 32: Contemplative St Bernard, gazing intently upon Mary, comments to Dante about those sitting on their petal-thrones in Paradise’s stadium. Although these spirits may be associated with specific “tiers,” each perfectly sized petal-throne is equivalently placed, without a hierarchy. However, the assignment of their occupants is not random, but has been determined by God in conjunction with the intrinsic nature exhibited by each soul, seated now on each side of the stadium, having been gathered into two groups: those born before or after Christ’s Incarnation. On Mary’s right, a place of honor, sits Peter; next to him is John the Evangelist. To Mary’s immediate left is Adam; next to him Moses. At her feet is the petal-throne for Eve. In the “third” tier, below Peter, is the petal-throne for Beatrice, who sits “across the aisle” from the contemplative Hebrew women (Rachel, Sarah, Rebecca, Judith and Ruth) residing at the feet of Eve. On the uppermost tier on the opposite side of the amphitheater, sit John the Baptist and, at his left, Lucy. To the right of the Baptist, on the “Hebrew” side of the dividing aisle, sits Anne, gazing intently at her blessed daughter, Mary. At the feet of the Baptist, sit Francis, Benedict and Augustine. Bernard also notes the separate groups of children, born before and after Christ, who were “innocents,” depending upon the faith of their parents. Although the petal-thrones of the non-Christian side of the amphitheater are completely filled, those for the baptized followers of Christ still have vacancies. The angel Gabriel praises Mary directly. Bernard, with eyes fixed upon Mary, urges Dante to do the same and to pray for her intercessory aid. During the Middle Ages, interactions directly with the king were often avoided, because of self-perceived unworthiness of the petitioner. Thus, requests were made through those closer to the throne; the mother of the king being the best intercessor. In like manner, as Dante approaches Christ the King, he is advised by Bernard to seek the aid of the King’s mother, Mary, as his pilgrim quest reaches its conclusion.
Very nice presentation Dr. Hibbs, I wonder how Dante could square the intercession of the Mother of Christ with the words of the Bible. Jesus says to him, "I am the way and the truth and the life. No one comes to the Father, if not by Me. (John 14:6) For there is one God, and there is one mediator between God and men, the man Christ Jesus. (1 Timothy 2:5) I believe that the "Mother of God" and "Mediatrix" titles were something that began in the 4th century. Perhaps Dante wasn't aware of that.
@@elizabetha.9808 Please ask your mother to pray for me too. We do ask the Blessed Virgin to "pray for us sinners, now and at the hour of our death" but I do not believe that she is a mediatrix of grace.
Amazing, I love the ending soooo much
Thank you again, Dr. Hibbs, for taking on another Canto of this grand journey.
The penultimate Canto XXXII astounds me in its sweetness. Throughout the whole thing, I had a smile on my face and warmth in my heart. It seemed as if old friends were pointed out in a place I long to rush into. By now, I am used to blending with the Pilgrim's state of mind. I enjoy the sweetness and the overwhelming sights. I am drawn up as he is.
Seeing Mary here is important. The face that reflects Christ's face best of all shines at the center of the celestial rose. It brings tears to my eyes to read in the first few lines how Eve sits at her feet. The Mother of all living and the Mother of God are forever in blessed communion. One is crowned. Grace is given diversely, and merit determines place and glory. Mary, most of all, deserves her place. Gabriel will forever hail her and burn with love for his duty.
Intercession is a gift. The chain of guides from the depths of Hell to the precipice of the Vision is a grand, soul-enriching, sweet gift. Dr. Hibbs' point about Mary accustoming our eyes to see the radiance of Christ is quite helpful. Mary is forever magnifying the Lord in a way that we can understand as poor, banished children of Eve. Grace is a gift.
I'll leave it at that for now. Too much. Too much.
Thank you!
Thank you for a very rich yet measured lecture on this penultimate canto. The discussoin about "contemplata allis tradere" (to hand down to others the fruits of contemplation) in regards to Bernard, Aquinas, and Dante via the entire Comedy itself was inspirational. Each of the fine scholars lecturing on the cantos for 100 Days of Dante exemplified this Dominican motto as well. I suppose now it is up to us, the learners, to in turn become teachers in any small ways that we can.
"Each of the fine scholars lecturing on the cantos for 100 Days of Dante exemplified this Dominican motto as well." Beautifully expressed thanks to all those who lectured!
Glory to God alone.
Canto 32: Contemplative St Bernard, gazing intently upon Mary, comments to Dante about those sitting on their petal-thrones in Paradise’s stadium. Although these spirits may be associated with specific “tiers,” each perfectly sized petal-throne is equivalently placed, without a hierarchy. However, the assignment of their occupants is not random, but has been determined by God in conjunction with the intrinsic nature exhibited by each soul, seated now on each side of the stadium, having been gathered into two groups: those born before or after Christ’s Incarnation. On Mary’s right, a place of honor, sits Peter; next to him is John the Evangelist. To Mary’s immediate left is Adam; next to him Moses. At her feet is the petal-throne for Eve. In the “third” tier, below Peter, is the petal-throne for Beatrice, who sits “across the aisle” from the contemplative Hebrew women (Rachel, Sarah, Rebecca, Judith and Ruth) residing at the feet of Eve. On the uppermost tier on the opposite side of the amphitheater, sit John the Baptist and, at his left, Lucy. To the right of the Baptist, on the “Hebrew” side of the dividing aisle, sits Anne, gazing intently at her blessed daughter, Mary. At the feet of the Baptist, sit Francis, Benedict and Augustine. Bernard also notes the separate groups of children, born before and after Christ, who were “innocents,” depending upon the faith of their parents. Although the petal-thrones of the non-Christian side of the amphitheater are completely filled, those for the baptized followers of Christ still have vacancies. The angel Gabriel praises Mary directly. Bernard, with eyes fixed upon Mary, urges Dante to do the same and to pray for her intercessory aid. During the Middle Ages, interactions directly with the king were often avoided, because of self-perceived unworthiness of the petitioner. Thus, requests were made through those closer to the throne; the mother of the king being the best intercessor. In like manner, as Dante approaches Christ the King, he is advised by Bernard to seek the aid of the King’s mother, Mary, as his pilgrim quest reaches its conclusion.
inspiring
Very nice presentation Dr. Hibbs, I wonder how Dante could square the intercession of the Mother of Christ with the words of the Bible.
Jesus says to him, "I am the way and the truth and the life. No one comes to the Father, if not by Me. (John 14:6)
For there is one God, and there is one mediator between God and men, the man Christ Jesus. (1 Timothy 2:5)
I believe that the "Mother of God" and "Mediatrix" titles were something that began in the 4th century. Perhaps Dante wasn't aware of that.
If I ask my mother to pray for me, am I substituting her intercession for Christ’s intercession with the Father? Of course not.
@@elizabetha.9808 Please ask your mother to pray for me too. We do ask the Blessed Virgin to "pray for us sinners, now and at the hour of our death" but I do not believe that she is a mediatrix of grace.