The Woman of the Apocalypse (or Woman wearing Sun , ??????? Latin ; Mulier amicta sole ) is figure of Chapter 12 of the Book of Revelation (cs. AD95).
In this narration the woman gave birth to a boy who was attacked by a Dragon identified as a Devil and a Devil. When the child is taken to heaven, the woman flees into the wilderness that leads to "War in Heaven" where the angels drive out the Dragon. The dragon attacked the woman, who was given the wings to escape, and then attacked her again with a flood of water from her mouth, which was then swallowed by the earth. Frustrated, the dragon begins a war against his "remaining seed" identified as a devout follower of Christ.
The Woman of the Apocalypse is widely identified as the Virgin Mary. This interpretation is held by the ancient Church as well as in the medieval and modern Roman Catholic Church. This view does not negate the alternative interpretation of the woman representing the Church, as in modern Catholic dogma, Mary itself is regarded as the Mother of God and the Mother of the Church (while in Reformed theology and the tradition that rejects the cult of Mary, the interpretation of Women represents the church).
Video Woman of the Apocalypse
Narration
This text describes "a woman dressed with the sun, and the moon under her feet, and on her head a crown of twelve stars" (12: 1). The woman is pregnant and will give birth, "walking in birth, and sick to be born" (12: 2).
Then there was the "great red dragon, having seven heads and ten horns, and seven crowns above his head" (12: 3) who would "devour his son immediately after birth" (12: 4). But his son "was lifted up before God" (12: 5), and the woman herself "escaped into the wilderness, where she had the place that God prepared, that they should feed her twelve hundred and thirty days." : 6)
Then there was a description of the "War in Heaven" from the angels against the dragon, and "the great dragon was cast out, the old serpent, called the Devil, and Satan, who mislead the whole world: he was thrown into the earth, and his angels were driven with him. "(12: 9)
The woman is again mentioned at 12:13, because she was persecuted by a dragon, and "two great eagle wings" were given to her to escape (12:14). The dragon attacked him with "water as a flood" coming out of his mouth (12:15), but the flood was engulfed by the earth (12:16), so the dragon went "to battle with the rest of his seed, obeying God's commandments, and have a testimony of Jesus Christ "(12:17).
Maps Woman of the Apocalypse
Interpretation as the Virgin Mary
History
Ancient witnesses to Mary's interpretation include St Epiphanius, Tychonius (which greatly affected St Augustine), unknown authors of the History of Joseph the Carpenter, Quodvultdeus (St. Augustine's pupil), Cassiodorus (Complexiones in Apocalypsi, c 570 AD), and Greek Father Andreas of Caesarea (late 6 c/early 7 c) and Oikoumenios (6th c).
In modern times, the interpretation of Mary has been confirmed by Pope Pius X, Pope Pius XII, Pope Paul VI, and Pope John Paul II.
Theological interpretation
The "son" of the woman is a reference to Jesus (Revelation 12: 5), for he is destined to "rule all nations with a rod of iron" (Revelation 12: 5). The dragon who tried to devour the girl at the time of her birth (Revelation 12: 4) was a reference to Herod the Great's attempt to kill the baby Jesus (Matthew 2:16). Through His death and resurrection, Jesus was "crucified to God and to His throne" (Revelation 12: 5).
In the interpretation of Pius X (1904), birth is not the one from Jesus but "surely we," (ie Church Militants) "we, still in custody in exile, must still be brought to the perfect love of God and eternal happiness". Pius XII (1950) made an explicit reference to the Assumption of Mary. And John Paul II (1987) for Protoevangelium's interpretation of Genesis 3:15, and with the symbolic identification extension of the Woman with both Mary and Eve.
For an assessment of the logical and theological reasons for identifying the Revelation 12 Woman with the Blessed Mother of God, see Brunero Gherardini, Raised in Heaven for Co-Redemptrix on Earth. Thought of the Catholic Dogma Foundation (2012) and D'Argon J-L, "The Apocalypse" in The Jerome Biblical Commentary (1968).
Veneration
Both the salutations of Mary and the interpretation of the Apocalyptic Woman are recorded at least since the 4th century, but the particular cult of Mary in this form became evident only in the medieval period. Iconographically, Mary's figures associated with the narrative of Revelation can be recognized by astronomical attributes, especially those standing on the crescent moon, and the crown of twelve stars (while the description "clothed with the sun" is sometimes given by the rays that emanate from his figure ).
The Maria association with one star was recorded from the early Middle Ages, in Ave Maris Stella's hymn .
Much of Mary's portrayal of the Gothic period (the 14th to the 16th century) shows him standing on a crescent-inspired moon by Mary's association with women of the Apocalypse. This motif became very popular in 15th-century Germany, so that pre-existing Madonna figures were equipped with a crescent moon (eg Madonna of Bad Doberan, circa 1300, restored in the 15th century). The Virgin of Guadalupe is described as Madonna of the Apocalypse since at least the 16th century.
Madonna of the Apocalypse became associated with Our Lady of the Rosary, the "twelve-star crown" identified with Maria's "twelfth rosary". The Virgin of the Rosary is often displayed with a crown or twelve-star (but not crescent) circle in modern depictions (since the 19th century). A noteworthy example is the Virgin of the Rosary of Pompei. Anecdotes (first published in the 1980s) linked the design of the European Flag (1955) to this iconic aspect of Mary.
Interpretation as Church
Commentators who adhere to Reformed Theology in their eschatology sometimes identify the woman as the Church, and the man she is born with is the saints. According to this interpretation, Revelation 12:17 describes the rest of the seeds of women as those who obey the commandments of God, and have a testimony of Jesus Christ. The offspring of the Woman, the Seed of the Woman, then refers to the saints. The boy "who will rule the nations with a rod of iron" is a symbol of faithful members of the Church.
In Revelation 2: 18-29, the Church in Thyatira is promised that the faithful will rule the nations with iron rods. In Revelation 19:15 the same is stated about Jesus. In Galatians 4:26 the Apostle Paul calls the "New Jerusalem" as "our mother", and in Revelation 21: 2 and Ephesians 5: 21-32 the New Jerusalem and the Church are described as the Bride of Christ.
The Seventh-day Adventist Church traditionally identifies itself as the end-time "remnant church" described in Revelation 12:17.
The Catholic Church recognizes 'women' as part of the polyvalent symbolism found in this book in four references: Israel, the Church, Eve, and Mary.
The Church of Jesus Christ of Latter-day Saints also interprets the woman as the Church, and the man becomes a political kingdom that will grow from the Church before or during the Second Coming of Christ; this interpretation comes from the Joseph Smith translation of the twelfth chapter of the Revelation. Some in the church interpreted the woman as a symbol of the earth. Baptisms of fire and water are poured into the earth and the sun of earth clothing every day are just a few examples of this reference.
Other interpretations
The Israelites
Dispensational Premillennialists, and Amilennialists who believe in legitimate interpretations often identify women as Israelis. There are several reasons given to support this interpretation. The woman is said to wear the sun, the moon under her feet, and twelve stars. These symbols are taken from Genesis 37: 9-11, where Joseph dreamed of the sun and moon symbolizing his father and mother, and the stars represented his eleven brothers, who bowed down to him. Old Testament prophets call Israel "women" (Isaiah 54: 5-6, Jeremiah 4:31, Micah 4: 9-10).
The woman fled into the wilderness where she was fed for 1260 days, equivalent to three and a half years or forty-two months (cf. Wah 11: 1-3). According to this interpretation, these terms are used prophetically in the Bible either for the first half or the last half of "The Seventy Week of Daniel," in Daniel 9: 24-27, a prophecy specifically directed to Daniel and his people, Israel (Daniel 9:24).
At the end of the seventieth week, the remnant of Israel will flee into the wilderness to avoid the Antichrist's persecution, called the "son of perdition," "the lawless," and "whose coming according to the activities of Satan" (2 Thessalonians 2: 1-12 cf. Rev. 12: 4,9). Jesus, in Olivet's sermon, warned the people of this day that it would take place shortly before His coming to establish His earthly kingdom (Matthew 24: 15-22). Furthermore, the angel Michael is called the guardian of the sons of Israel at Dan. 12: 1. And he will rise again at the time of the suffering of the people of Israel (Daniel 12: 1, cf. 12: 7).
Amilennialist beliefs can also interpret this passage as a nation of Israel, but this belief as amillennialists refers to, not to modern Israel, but to the ancient religious state of Israel (Judea) as it was in the time of Christ. The Son is the Christ, born into the existing state of Israel, and the lineage of Israel.
The remaining or the sons of Israel, in this understanding, followers of Christ, followers of the true religion of Israel as it is after the coming of the messiah. "Daniel's Seventh Week," and the prophecies of the Olivet discourse, in this belief, are attributed to the first coming of Christ, the destruction of Jerusalem in AD 70 (During the enforced emperor's worship took place at the temple of Jerusalem, which was almost completely destroyed, many Jews were slaves in distant lands, so that perhaps in their remaining families did not know what happened to them or where they were), and the establishment of Christ Church, as it exists today, both on earth and in heaven.
Lutheran Scholar Craig Koester, for example, says, "The woman includes the story of Israel, from whom the Messiah was born, and the story of the church, who was persecuted after the death and resurrection of Jesus... John's visionary account of threats to women and the preservation of women using imagery many moments in the story of God's people, allowing stories to be applied to people in many places and times. "
Astrological symbolism
Russian Orthodox Theologian Sergei Bulgakov (1871-1944) in his interpretation of the Revelation's account of the female astronomical attributes in Babylonian, Persian, Greek, and Egyptian mythology. He took the crown of twelve stars as representing the Zodiac. In his interpretation, the astronomical attributes of a pagan goddess here "are translated into the language of Christian theology and assume new symbolism
The Church of Jesus Christ of Latter-day Saints
In the inspired Joseph Smith Translation of the King James Bible, the woman is identified as "the church of God."
"And the woman fled into the wilderness, where she had a place prepared for God, that they should feed her a thousand and two hundred and thirty years, and there was war in heaven: Michael and his angels fought against the dragon, and the dragon and his angels warring Michael, and the dragon was not against Michael, neither the child, nor the woman who was the church of God, who had been freed from his pain, and gave birth to the kingdom of our God and his Christ. (Revelation 12: 1-17 JST)
Christian Knowledge
Science and Health with the Key to the Scriptures (1875), the basic text of Christian Science, presents women in the Apocalypse as a symbol of "the generic man, the spiritual idea of ​​God, he describes the coincidence of God and man as the divine Principles and ideas divine... the spiritual idea of ​​the maternal mother. "The boy symbolizes" Christ, the idea of ​​God, who will eventually rule all nations and nations - imperatively, absolutely, ultimately - with the Divine Sciences. "
See also
- Virgin of Guadalupe
- Babel Sluts
References
External links
- Knit Precursors for St. George and the Dragon, 14 images under Wikimedia: Virgin and Serpent
- Immaculata as Radiation of Virginity 126 images under Wikimedia: Mondsickelmadonna
- The imagery of the scriptural imagery of Revelation chapter 12, 24 images under Wikimedia: Woman of the Apocalypse
- Eastern icon of type Matka Boska Ostrobramska, 28 pictures of Our Lady of Gate of Dawn at East Gate, Vilnius, Lithuania
Source of the article : Wikipedia
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