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Author Topic: Why is the Theotokos called the "Queen of Heaven"?  (Read 5583 times) Average Rating: 0
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IoanC
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« Reply #45 on: December 11, 2011, 12:17:33 PM »

To be precise, Queen of Heaven means Queen of The Angelic Orders. The full name is 'Queen of Heaven and Earth', which means of all Creation (Angels, Humans and entire Earth and Cosmos).
« Last Edit: December 11, 2011, 12:34:29 PM by IoanC » Logged
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« Reply #46 on: December 11, 2011, 04:29:13 PM »

This from Archbishop Lazar Puhalo:
Jeremiah wrote over a century before Mary was born. He was referring to the goddess Easter (also called Astarte, Astroth, etc in various languages). The goddess Easter was elevated to the same level as YHVH, and because Israel no longer wanted her "spousal relationship" with God, they began to believe that Easter was the spouse of God in place of Israel. The verse does not refer to Mary. The Roman Catholic Church does refer to Mary as "queen of heaven," because she is the mother of Christ the King, but they do not place here as a goddess. You will note that in the Orthodox Church we do not use the term Easter for the feast of Christ's Resurrection, but rather the traditional term "Pascha."


His Eminence is usually an author who writes many beneficial things but in this case he is mumbling in his beard.   laugh

To see the facts about "Easter" read message 49
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http://www.orthodoxchristianity.net/forum/index.php/topic,16085.msg449779.html#msg449779
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« Reply #47 on: December 11, 2011, 05:05:36 PM »

I guess that makes sense. However, being mother and bride at the same time is still rather confusing to me...  Huh

Like being a mother and a virgin?

How about being God and man? Being uncontainable, but contained?

Our faith is full of wonderful paradoxes since it is based on revelation, not rationalization.
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« Reply #48 on: December 11, 2011, 09:43:56 PM »

I guess that makes sense. However, being mother and bride at the same time is still rather confusing to me...  Huh

Like being a mother and a virgin?

How about being God and man? Being uncontainable, but contained?

Our faith is full of wonderful paradoxes since it is based on revelation, not rationalization.

Or being raised from the dead, be it Jairus' daughter, Lazarus (dead for four days and stinking), and, of course, the cornerstone of the Son of God Himself?
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dhinuus
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« Reply #49 on: July 10, 2012, 01:31:13 AM »

My question is not directly realted to Theotokos being called 'Queen of Heaven' but related to Psalm 45 (44 in LXX) verses 9-17
Quote
9  Daughters of kings are among your ladies of honor; at your right hand stands the queen in gold of Ophir.
10 Hear, O daughter, consider, and incline your ear; forget your people and your father's house;
11 and the king will desire your beauty. Since he is your lord, bow to him;
12 the people of Tyre will sue your favor with gifts, the richest of the people
13 with all kinds of wealth. The princess is decked in her chamber with gold-woven robes;
14 in many-colored robes she is led to the king, with her virgin companions, her escort, in her train.
15 With joy and gladness they are led along as they enter the palace of the king.
16 Instead of your fathers shall be your sons; you will make them princes in all the earth.
17 I will cause your name to be celebrated in all generations; therefore the peoples will praise you for ever and ever.

In the above verses there are reference to atleast three people
1) King
2) Queen
3) Princess (daughter of kings) who is the bride, to be led to the king (vs 14)

Here the images are:

King = Christ
Queen = Mother of the King; ie the Theotokos
Princess (bride) = Church

Right ?

If so are verses 10 thru 17 addressed to the Queen (the Mother of the King) or to the Princess (bride of the King) ?

"Instead of your fathers shall be your sons; you will make them prices in all the earth. I will cause your name to be celebrated in all generations; therefore the peoples will praise you for ever and ever." Is this being said about the Queen (Theotokos) or about the Princess-bride (the Church) ?

Is it the Church (princess bride) or the Theotokos (Queen) that is asked to forget your people and your father's house, so that the king will desire her beauty ? It makes sense to ask the church, which is predominantly gentile to forget her gentile ancestory and love the king (Christ).
« Last Edit: July 10, 2012, 01:43:24 AM by dhinuus » Logged

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« Reply #50 on: July 10, 2012, 01:36:48 AM »

Based on the liturgical use of the psalm excerpts posted, it would refer to the Mother of God.

Hear, O daughter, consider, and incline your ear and I will cause your name to be celebrated in all generations are used as the Matins prokeimenon and verse for feasts of the Mother of God; most of the other verses illustrate liturgical and iconographic imagery from the feast of the Entry into the Temple.

However, as with so much of Orthodoxy, more than one interpretation might apply.
« Last Edit: July 10, 2012, 01:42:56 AM by LBK » Logged
dhinuus
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« Reply #51 on: July 10, 2012, 01:42:51 AM »

Based on the liturgical use of the psalm excerpts posted, it would refer to the Mother of God.

Hear, O daughter, consider, and incline your ear and I will cause your name to be celebrated in all generationsare used as the Matins prokeimenon and verse for feasts of the Mother of God; most of the other verses illustrate liturgical and iconographic imagery from the feast of the Entry into the Temple.

However, as with so much of Orthodoxy, more than one interpretation might apply.
So if that is the case, then there is only King and Queen referred to in the above passage. The princess referred to in vs 13 should be the same as the Queen referred to as in vs 9.  Right ?   If Ps45:10-17 is an imagery of the presentation of the Theotokos to the temple, then the 'King' that is referred to is not to be interpretted as Christ the Meshianic King; because Christ is the son of the Queen and not her groom. So then, the king is an image of God the Father ? right ?
« Last Edit: July 10, 2012, 01:53:09 AM by dhinuus » Logged

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« Reply #52 on: July 10, 2012, 12:24:53 PM »

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« Reply #53 on: July 22, 2012, 07:22:34 PM »

The Queen mother=Queen.  It is nice an proper that in English we have terms like "Queen mother."  In Scripture, mother of the King is "Queen."   

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« Reply #54 on: July 25, 2012, 11:20:27 AM »

I've been ruminating on the title "Queen of Heaven."  As the Mother of the King, it of course appropriate to bestow on her the title Queen.  But this almost sounds honorary, whereas I suspect that the Church wants to convey something stronger.  Let me offer this tentative proposal:  We acclaim her as Queen because of her unique role as intercessor.  Dr George S. Gabriel devotes a chapter of his book Mary: The Untrodden Portal of God to our Lady's office as Mediatress.  He distinguishes her role from the intercessory role of all the other saints:

Quote
The Theotokos' intercession and mediation, therefore, are not only incomparably greater but incomparably different in nature from those of the angels and saints.  The intercessions of all other saints are only supplicatory in nature.  Without Mary the mother of the Incarnate Logos, however, there can be no saints.  She is one of the two persons in the mystery of the Incarnation. ... Her mediation and Christ's mediation operate as one in an unceasing, indivisible synergy in Heaven and in the world.  Therefore she remits sins, intercedes, saves, heals, enlightens, sanctifies, guides, guards, protects; she routs demons and barbarian hordes, delivers us from dangers, turn tides, calms storms.  A profound vesper hymn clearly distinguishes the unique nature of the intercessions of the Theotokos: "Unveil to us the boundless sea of your mercy and goodness and thereby wash away our sins, O All-Blameless One; for as the Mother of God you have authority over creation, and by your power you bring all things to pass according to your will.  For the grace of the Holy Spirit abides in you, and unceasingly co-works with you in all things, O All-Blessed One" [Small Vespers, Saturday of the Fourth Tone, Apostichon of the Theotokos]. 

Among the saints and angelic hosts, the Theotokos alone, therefore, "has power to do all that she wills" [Theotokion of Tuesday of the Plagal First Tone].  To her is given "authority over creation," not merely honorary or titular authority but authority with power.  For the vesper hymn tells us she "brings all things to pass" by grace, and not by grace that is occasional or tentative, but by full and "unceasing" grace that abides in her.  By unceasing grace, her creaturely energy in Paradise becomes transfigured, and uncreated, as it were.  For, like the mystery of the Incarnation, it is the mystery of two, one created and one Uncreated, co-working in a synergy that is as a single operation.  For no creature is of its own nature "boundless."  Only the uncreated, divine energy is boundless, unfailing, undiminished, inexhaustible, eternal constant.  The efficacy of this synergy, therefore, spring from the one power and one rule (or "kingdom") of the Father, and of the Son, and of the Holy Spirit. (pp. 160-162)

For one who enjoys a union with her son that is closer than the union enjoyed with him by any other creature and who shares in his mediatorial work in such a unique way, it does indeed seem appropriate to entitle her "Queen of Heaven."  Gabriel writes:

Quote
She was divinized by grace, and in the image of Christ's human energy, her human energy also become one (but unconfused) with His divine will.  For, from childhood "she shunned human pursuits and surrendered to God the mind's reigning faculty and placed it in obedience to Him in all things" [Gregory Palamas].  In a relative sense, angels and saints also enjoy oneness with God, but regarding the Theotokos, it is incomparably and infinitely greater: "The difference between His friends and His mother, however, is infinite" [John of Damascus].  "She alone among all others was worthy and received all gifts of the Spirit collectively" [John of Damascus].  She is the "Queen Mother," the "Queen at the right hand of God" in Heaven, interceding "with motherly boldness." (p. 159)
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