Mother Mary

Mother Mary, who volunteered before her birth to bring Jesus to the world. Also called "Mother of the World." A beautiful, powerful ascended master of great love, wisdom and compassion. She protects women and children and intercedes in healing. One of her past incarnations was Isis, when she instructed initiates in the Mystery

Mother Mary

In Christianity according to the New Testament, Mary was the mother of Jesus of Nazareth and at the time of his conception was the betrothed wife of Joseph (cf. Matt 1:18-20, Luke 1:35). Most Christians and Muslims understand the Gospel accounts in this respect to mean that Mary was a virgin when she conceived Jesus through a miracle of God.Mary is the subject of much veneration in the Christian faith, particularly in the Roman Catholic Church and Orthodox Church, and is also highly regarded by Muslims. The area of Christian theology concerning her is Mariology. The feast of the nativity of Mary is celebrated both in the Orthodox and in the Roman Catholic (and also Anglican) churches on 8 September.

Mary's most common titles include the 'Blessed Virgin Mary' or 'Our Lady' (this latter, in French, Spanish, and Italian, is rendered Notre Dame) or "La Virgen de Guadalupe" in Mexico.

December 12, 2005

Lady of Guadalupe Day

Christian Scriptures

Little is known of Mary's personal history from the New Testament. She was a relative of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who herself was of the lineage of Aaron (Luke 1:5; 1:36).

By tradition, she was the daughter of Anne and Joachim. Mary resided at Nazareth in Galilee, presumably with her parents, while betrothed to Joseph of the House of David (Luke 1:26). It has sometimes been argued that she, too, must have been a descendant of King David.

During their betrothal the first stage of a Jewish marriage, during which the couple are not ever permitted to be alone together under one roof, hence may not yet cohabit, despite already being husband and wife in legal terms the angel Gabriel announced to her that she was to be the mother of the promised Messiah by conceiving him through the Holy Spirit, the power of the Most High (the Annunciation, Luke 1:35).
When Joseph was told of her conception by the Holy Spirit, he was afraid; but "an angel of the Lord" commanded him in a dream to be unafraid and take his wife to his home, which Joseph obediently did, thereby formally completing the wedding rites (Matthew 1:18-25).

Annunciation

Since the angel had told Mary that Elizabeth, having previously been barren, was now herself pregnant by the power of the word of God, Mary then hurried to visit her relation, who was living with her husband Zechariah in a city of Judah in the hill country (probably at Juttah, Joshua 15:55; 21:16, in the neighbourhood of Maon), at a considerable distance (about 160 km) from Nazareth (Luke 1:39).

Immediately on entering the house she was saluted by Elizabeth as the mother of her Lord, and then forthwith gave utterance to her hymn of thanksgiving (Luke 1:46-56; comp. 1 Samuel 2:1-10) commonly known as the 'Magnificat

After three months Mary returned to her house. Shortly before her own confinement a decree of Augustus (Luke 2:1) required that Mary and Joseph should proceed to Bethlehem (Micah 5:2), some 80 or 90 miles (about 130 kilometers) from Nazareth; and while there they found shelter in the inn (a shelter-place provided for strangers, cf. Luke 2:6,7).

But as the inn was crowded, Mary had to retire to a place among the cattle.

There Mary gave birth to her son, whom Joseph in accordance with the angel's instruction called Jesus, because he was to save his people from their sins (Matthew 1:21).

This was followed by Jesus' circumcision, his presentation to the Lord, the visit of the Magi, the family's flight into Egypt, their return after the death of King Herod the Great about 2/1 BCE and taking up residence in Nazareth (Matthew 2). Mary apparently remained in Nazareth for thirty uneventful years.

Mary is involved in an incident during the only event in Jesus's early adult life that is recorded: his going up to Jerusalem when twelve years of age, where he was found among the teachers in the temple (Luke 2:41-52).

Probably some time between this event and the opening of Jesus's public ministry Mary was widowed, for Joseph is not mentioned again.

After Jesus's baptism by His cousin, John "the Baptist" (in which the Holy Spirit came down and rested upon Jesus "like a dove"), and His temptations by the Devil in the desert wilderness, Mary was present at the marriage in Cana, where Jesus worked his first public miracle, at her intercession (John 2:1-11).

After this event, there are some events with Mary present along with her other sons (James, Joseph, Simon and Judas) and sometimes her daughters (never named)[Matthew 13:54-56; Mark 6:3; Acts 1:14; Roman Catholics do not believe these to be Mary's children, but perhaps some relatives or some others.]

We find her at the Cross along with her sister Mary, and Mary Magdalene, Salome and other women (John 19:26). Mary, cradling the dead body of her Son, is a common motif in art, called a "pieta" or "piety".

After the Ascension, of about 120 people gathered in the Upper Room on the occasion of the election of Matthias to the vacancy of Judas, Mary is the only person mentioned by name other than the eleven Apostles and the candidates (Acts 1:12-26, especially v. 14 though it is said that Jesus's brothers were there as well in this verse).

From this time, she wholly disappears from the historical, Biblical accounts, although it is held by some Christian groups that she is again portrayed as the heavenly Woman of Revelation (Revelation 12:1).

Her death is not recorded in Scripture.

Later Christian writings and traditions

According to the Gospel of James, which, though not part of the New Testament, contains biographical material about Mary considered "plausible" by some Orthodox and Catholic Christians, she was the daughter of Joachim and Anna. Before Mary's conception, Anna had been barren, and her parents were quite old when she was conceived. They took her to live in the Temple in Jerusalem when she was three years old, much like Hanna took Samuel to the Tabernacle, as recorded in the Old Testament (Tanakh, Hebrew Bible).

According to Roman Catholic and Eastern Orthodox tradition, between three and fifteen years after Christ's Ascension, in either Jerusalem or Ephesus, Mary died; while surrounded by the apostles. Later, when the apostles opened her tomb, they found it empty, and concluded that she had been bodily assumed into Heaven. ("Mary's Tomb" - a tomb in Jerusalem is attributed to Mary, but it was unknown until the 6th century.)

Mary in The Qur'an

Mary, mother of Jesus, enjoys a singularly distinguished and honored position amongst women in The Qur'an: She is the only woman directly named in The Book; declared (uniquely along with Jesus) to be a Ayat Allah or Sign of The God to mankind (23.50); as one who "guarded her chastity" (66.12); an obedient one (66.12); chosen of her mother and dedicated to Allah whilst still in the womb to the-God (3.36); uniquely (amongst women)

Accepted into service by Allah (3.37); cared for by (the High Priest) Zakariya (Zecharias) (3:37); that in her childhood she resided in the Temple and uniquely had access to Al-Mihrab (understood to be the Holy of Holies), and was provided with heavenly 'provisions' by Allah (3:37); a Chosen One (3.42); a Purified One (3.42); a Truthful one (5.75); a fulfillment of Prophecy (66.12); a vessel for the Spirit of The-God breathed into her (66.12); her child conceived through "a Word from The-God" (3.45); and "exalted above all women of The Worlds/Universes" (3.42).

The Qur'an relates detailed narrative accounts of Maryam (Mary) in two places: 3:35-47 and 19:16-34.

The account given in (Sura 19 of) The Qur'an is nearly identical with that in The Gospel according to Luke, and it should be noted that both of these (Luke, Sura 19) begin with an account of the visitation of an angel upon Zakariya (Zecharias) and Good News of the birth of Yahya (John), followed by the account of the annunciation.

It should also be noted that the account in (Sura 3 of) The Qur'an tracks the accounts in Apocrypha, namely the Gospel of Pseudo-Matthew and infancy gospel of James the Just, regarding the use of 'rods' to determine a guardian/husband after she reached the age of puberty (3.44), and, the account of the scandal caused upon the discovery of her with child (19.27-28), both of which are not recorded in the canonical Gospels.

Finally, the Qur'an describes Mary (Maryam) as "sister of Harun" (19.28-29) and "daughter of Imran" (66.12).

Harun is the Arabic form of the Hebrew Aaron, while Imran is an Arabic form of the Hebrew Amram. Amran was the father of "Aaron, Moses and Miriam" in the Old Testament (Numbers 26.59).

The title "sister of Aaron" is further given to Miriam in the Old Testament. Based on this, some commentators have posited a confusion in the Qur'an between Mary, mother of Jesus and Miriam, sister of Moses.

This is denied by other commentators, who argue that the similarity in family names is either coincidental or metaphorical.

Immaculate Conception

The Immaculate Conception is a Catholic doctrine that asserts that Mary, the mother of Jesus, was preserved by God from the stain of original sin at the time of her own conception. Specifically, the doctrine says she was not afflicted by the privation of sanctifying grace that afflicts mankind, but was instead filled with grace by God, and furthermore lived a life completely free from sin. It is commonly confused with the doctrine of the virgin birth, though the two doctrines deal with separate subjects. Mary was conceived by normal biological means, but her soul was acted upon by God (kept "immaculate") at the time of her conception.

The Immaculate Conception was solemnly defined as a dogma by Pope Pius IX in his constitution Ineffabilis Deus, published December 8, 1854 (the Feast of the Immaculate Conception).

The Feast of the Immaculate Conception of Mary had been established in 1483 by Pope Sixtus IV who stopped short of defining the doctrine as a dogma of the Catholic Faith, thus giving Catholics freedom to believe in this or not; this freedom had been reiterated by the Council of Trent.

The existence of the feast was a strong indication of the Church's belief in the Immaculate Conception, even before its 19th century definition as a dogma.

The Catholic Church believes the dogma is supported by scripture (e.g. her being greeted by Angel Gabriel as "full of Grace"), and by the writings of many of the Church Fathers, either directly or indirectly, and often calls Mary the Blessed Virgin (Luke 1:48). Catholic theology maintains that since Jesus became incarnate of the Virgin Mary, she needed to be completely free of sin to bear the Son of God, and that Mary is "redeemed 'by the grace of Christ' but in a more perfect manner than other human beings" (Ott, Fund., Bk 3, Pt. 3, Ch. 2, 3.1.e).

In the Catholic Church, the Feast of the Immaculate Conception on 8 December is generally a Holy Day of Obligation, and a public holiday in countries where Catholicism is predominant. Prior to the spread of this doctrine, December 8 was celebrated as the Conception of Mary, since September 8 is the Feast of the Nativity of Mary.

Mary's Age

While the teaching of the Catholic Church that Mary was a virgin is not accepted by a number of liberal Christian scholars who argue that the Greek term parthenos in Luke 1:27 does not necessarily have to mean "virgin [intacta]" but that there is also evidence for it signifying any "young woman", it is generally agreed that Mary was very young when she conceived Jesus. On the other hand, the "young woman" evidence is based on the Isaiah prophecy hundreds of years prior and is taken from the Hebrew language.

Other Christian scholars point out that Joseph "kept her a virgin until she gave birth to a Son" in Matthew 1:25, and it is difficult for the meaning to be "young woman" and not "virgin," as well as the fact that a young woman conceiving would not be much of a sign as a virgin conceiving. Some insight into traditions concerning her later life, e.g., that she died between three and 15 years after the crucifixion of Jesus, can be found in the New Testament Apocrypha. Assuming that Jesus died in his 30s, there is also little reason to doubt that his mother could still be alive at the time of his death, or that she could have witnessed it (cf. Jn 19:25).

Virgin Birth of Jesus - Nativity of Jesus

The Apostles' Creed and Nicene Creed both refer to Mary as "the Virgin Mary". This alludes to the belief that Mary conceived Jesus through the action of God the Holy Spirit, and not through intercourse with Joseph or anyone else. That she was a virgin at this time is affirmed by Eastern Christianity, Roman Catholicism and by many (though not all) Protestants. Denial of this is considered heretical by Catholics and Eastern Orthodox (and Evangelicals) alike.

Historic Christianity, including modern-day Roman Catholicism and Eastern Orthodoxy, teaches that she was a virgin before, during, and after giving birth to Jesus. Islam also takes this position, which is stated explicitly in the Quran (3:47). Some Protestants also hold this view, while many others believe that she was a virgin when she gave birth to Jesus, but that she later was not and had other children with her husband, Joseph. Catholics and Orthodox explain references to Jesus' brothers as either cousins, or as step-brothers who were Joseph's children by a prior marriage. Pope Boniface VIII denied the virginity of Mary.

Persons who are neither Christians nor Muslims generally doubt that Mary was a virgin when she gave birth to Jesus. A common view by non-Christian sources speculates that Mary had relations with a Roman soldier and then married Joseph who protected her from the harsh Jewish laws of the time which would have sentenced her to death by stoning for such an act. This version is recorded by Origen in the third century and attributed to Celsus of the second century, who said he heard it from a Jew, in Origen's Contra Celsum 1.28-32.

The Gospel of Matthew describes Mary as a virgin who fulfilled the prophecy of Isaiah 7:14. The Hebrew word almah that appears in this verse, and the Greek word parthenos that Jews used to translate it in the Greek Septuagint that Matthew quotes here, have been the subjects of dispute for almost two millennia. This disagreement is related to the question of whether Isaiah 7:14 is a prophecy of Jesus' birth. Regardless of the meaning of this verse, it is clear that the authors of the Gospel of Matthew and the Gospel of Luke asserted that Mary had "no relations with man" before Jesus' birth.

Theotokos ("Mother of God")

At the Third Ecumenical council, the Council of Ephesus (against the Nestorians), A.D. 431, it was decided that it was entirely appropriate to refer to Mary as the Theotokos, to emphasize that Mary's child, Jesus Christ, was in fact God. That Council clarified that the Church Fathers "did not hesitate to speak of the holy Virgin as the Mother of God" (ibid.), thus affirming what had always been held as true: e.g. St. Ignatius of Antioch, ca. A.D. 110 ; Alexander of Alexandria, A.D. 328; among other references from similar sources. She is often referred to as "Theotokos" in Eastern Orthodox hymns.The Qur'an quite decisively declares that neither Mary nor her son Jesus were divine, but merely "honoured servants" (21.26).

Perpetual Virginity of Mary

That Mary remained a virgin after the birth of Jesus is a doctrinal stance of the Catholic and Eastern Orthodox churches. Of the early fathers of the Church, only Tertullian seems to have questioned the teaching.

The question of Mary's virginity is related to the interpretation of the New Testament references to Jesus' "brothers". Those who defend the doctrine of Mary's perpetual virginity point out that Aramaic, the language spoken by Christ and his disciples, lacked a specific word for "cousin," so that the word "brother" was used instead. This is also true in Hebrew, and there are several places in the Old Testament that use the word "brother" to mean nephew or cousin. Others argue that Jesus' "brothers" were sons of Joseph by a previous wife - and thus Jesus' stepbrothers, who would have been regarded as his half-brothers by the people Jesus and Mary lived alongside, who were unaware of Jesus' divinity and assumed him to be the son of Joseph. (For more details, see this section of the article on James the Just.)

The most prominent leaders of the Reformation, Luther, Zwingli, and Calvin also defended the perpetual virginity of Mary against those who questioned it. But by the 17th century, the Catholic and Protestant churches came to see Mary as a major point of division, and Protestant theologians began arguing that Mary did not remain a virgin and that the "brothers" of Jesus were indeed his half-brothers, sons of Mary and Joseph. Today most Protestants reject the doctrine of Mary's perpetual virginity.

Islam teaches that Mary conceived Jesus as a virgin, but that Jesus had a single parent (Mary) and was not the Son of God. Muslims also believe that Mary remained a virgin for her entire life.

Dormition and Assumption

For Eastern Orthodox and Roman Catholics alike, Mary's assumption, i.e., the lifting up of her body into Heaven after her death, is seen as a concrete and present instance of the resurrection of the body, a belief integral to Christian theology and found in the creeds.

The Boctrine in Roman Catholicism

The belief in the corporeal assumption of Mary was formally declared to be dogma by Pope Pius XII in 1950; Roman Catholics must therefore hold the doctrine as true. Pope Pius XII states in Munificentissimus Deus [1]: "We pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory. Hence if anyone, which God forbid, should dare willfully to deny or to call into doubt that which we have defined, let him know that he has fallen away completely from the divine and Catholic Faith." This is an example of an invocation of papal infallibility. The Feast of the Assumption is celebrated on August 15.
The promulgated dogma is not worded so as to force the issue as to whether she experienced death prior to her Assumption, as there is no theological basis for doing so. Ludwig Ott (Bk. III, Pt. 3, Ch. 2, 6) states that "the fact of her death is almost generally accepted by the Fathers and Theologians, and is expressly affirmed in the Liturgy of the Church," to which he adduces a number of helpful citations, and concludes that "for Mary, death, in consequence of her freedom from original sin and from personal sin, was not a consequence of punishment of sin.
However, it seems fitting that Mary's body, which was by nature mortal, should be, in conformity with that of her Divine Son, subject to the general law of death." In keeping with the historical consensus of the Church, Pius XII himself almost certainly rejected the notion of Mary's "immortality" (the idea that she never suffered death) in favor of the more widely accepted understanding that her assumption took place after her physical death.

The Doctrine in Eastern and Oriental Orthodoxy

The tradition of the Eastern Orthodox Church holds that Mary died, and that after her death and burial, she was not resurrected but that her body was miraculously transposed into heaven, as was the body of Enoch, Moses and Elijah. This two-fold event is celebrated as the Dormition ("falling asleep") of the Theotokos. The Feast of the Dormition is celebrated on August 15, and is preceded by a fourteen day fast from meat and dairy products, the third longest fast of the liturgical year after Great Lent and Winter Lent. Despite the great importance of this feast in the Orthodox liturgical calendar, it is not considered a matter of dogma as in the Catholic Church (dogmatization of the Dormition for the Roman Catholic Church was formalized by a Roman Catholic pope after the Great Schism, whose authority Eastern Orthodox did not recognize).

Religious attitudes towards Mary

Veneration of Mary: Divisions Among Christians

Roman Catholic, Orthodox and many Anglican Christians venerate Mary, as do the non-Chalcedonian or Oriental Orthodox, a communion of churches that has been traditionally deemed monophysite (such as the Coptic Orthodox Church of Egypt and the Ethiopian Tewahedo Church). This veneration especially takes the form of prayer for intercession with her Son, Jesus Christ. Additionally it includes composing poems and songs in Mary's honor, painting icons or carving statues representing her, bowing or kneeling before such images as a token of respect to the one portrayed by them, and conferring titles on Mary that reflect her exalted position among the saints. She is also one of the most highly venerated saints in both the Roman Catholic and the Eastern Orthodox Church; several major feast days are devoted to her each year.
Protestants have generally been less enthusiastic about the veneration of the Virgin than their Catholic and Orthodox cousins, often arguing that if too much attention is focused on Mary, there is a danger of detracting from the worship due to God alone. By contrast, certain documents of the Second Vatican Council, such as chapter VIII of the dogmatic constitution Lumen Gentium describe Mary as higher than all other created beings, even angels: "she far surpasses all creatures, both in heaven and on earth"; but still in the final analysis, a created being, solely human - not divine - in her nature. On this showing, Catholic traditionalists would argue that there is no conflation of the human and divine levels in their veneration of Mary.

Moses and the Burning Bush Nicolas Froment, 1476

major commission from Rene I of Naples for the cathedral at Aix-en-Provence shows
the apparition in the Burning Bush as the Blessed Virgin in a bower of flaming roses.
The major origin and impetus of veneration of Mary comes from the Christological controversies of the early church - many debates denying in some way the divinity or humanity of Jesus Christ. So not only would one side affirm that Jesus was indeed God, but would assert the conclusion that Mary was the mother of God.

Both Roman Catholics and Orthodox make a clear distinction between such veneration (which is also due to the other saints) and adoration which is due to God alone. (The term worship is used by some theologians to subsume both sacrificial worship and worship of praise, e.g. Orestes Brownson in his book Saint Worship. The word "worship", while commonly used in place of "adoration" in the modern English vernacular, strictly speaking implies nothing more than the acknowledgement of "worth-ship" or worthiness, and thus means no more than the giving of honor where honor is due [e.g. the use of "Your Worship" as a form of address to judges in certain English legal traditions].

"Worship" is sometimes used in this sense in Catholic literature when referring to the veneration of the Blessed Virgin and other saints). Mary, they point out, is not of herself divine, and has only such powers to help as are granted to her by God in response to her prayers. Such miracles as may occur through Mary's intercession are ultimately the result of God's love and omnipotence. Roman Catholicism distinguishes three forms of honor: latria, due only to God, and usually translated by the English word adoration; hyperdulia, accorded only to the Blessed Virgin Mary, usually translated simply as veneration; and dulia, accorded to the rest of the saints, also usually translated as veneration. The Orthodox distinguish between worship and veneration but do not accept a sort of "hyper"-veneration only for the Theotokos.

The surge in the cult of Mary in the High Middle Ages owes some of its initial impetus to Bernard of Clairvaux. Bernard expanded upon Anselm of Canterbury's role in transmuting the sacramental ritual Christianity of the Early Middle Ages into a new, more personally held faith, with the life of Christ as a model and a new emphasis on the Virgin Mary.

In opposition to the rational approach to divine understanding that the schoolmen adopted, Bernard preached an immediate faith, in which the intercessor was the Virgin Mary. "the Virgin that is the royal way, by which the Savior comes to us." "Bernard played the leading role in the development of the Virgin cult, which is one of the most important manifestations of the popular piety of the twelfth century. In early medieval thought the Virgin Mary had played a minor role, and it was only with the rise of emotional Christianity in the eleventh century that she became the prime intercessor for humanity with the deity." (Cantor 1993 p 341)

Some early Protestants venerated and honored Mary. Martin Luther said Mary is "the highest woman," that "we can never honour her enough," that "the veneration of Mary is inscribed in the very depths of the human heart," and that we should "wish that everyone know and respect her." John Calvin said, "It cannot be denied that God in choosing and destining Mary to be the Mother of his Son, granted her the highest honor." Zwingli said, "I esteem immensely the Mother of God," and, "The more the honor and love of Christ increases among men, so much the esteem and honor given to Mary should grow." Thus the idea of respect and high honor was not rejected by the first Protestants; but, they came to criticize the Catholics for blurring the line, between high admiration of the grace of God wherever it is seen in a human being, and religious service given to another creature.

The Roman Catholic practice of celebrating saints' days and making intercessory requests addressed especially to Mary and other departed saints they considered (and consider) to be idolatry. With the exception of some portions of the Anglican Communion, Protestantism usually follows the reformers in rejecting the practice of directly addressing Mary and other saints in prayers of admiration or petition, as part of their religious worship of God.

Protestants will not typically call the respect or honor that they may have for Mary veneration because of the special religious significance that this term has in the Catholic practice.

Mary and Shakespeare

In sixteenth-century England, veneration of Mary was a central issue in public controversy about the sense of Scriptural text, religious images, and religious practices in Christian life. Some leading figures in sixteenth-century England considered pilgrimages to Marian shrines and praying the rosary to be un-Scriptural, "superstitious", and/or idolatrous. From 1535 to 1538, under orders from Henry VIII, all Christian shrines in England were destroyed.

Most of these shrines were Marian shrines, and they included the highly-popular shrine of Our Lady of Walsingham, as well as other popular shrines at Ipswich, Worcester, Doncaster, and Penrise.At the same time, "Mary" rose dramatically in popularity, as a given name for baby girls in sixteenth-century England. About 1500, in Warwick County, England, perhaps only 1% of baby girls were named Mary. By 1600, the share of baby girls named Mary had risen to about 10%.

This change is remarkable, in light of extensive government efforts during that same time-period to extirpate veneration of Marian images, and to direct Christian worship to the written word.

William Shakespeare had keen appreciation for the controversy over the "sense of Mary" in Christian life. Concern about the relationship between words and images, and players, shadows, and real persons, pervades Shakespeare's work. His play, Romeo and Juliet, Act 1, Scene 5, includes a dialogue, formally organized as a sonnet, that uses Marian pilgrimage to figure Romeo's wooing of Juliet.

The last scene in 'The Winter's Tale' includes instructions from Paulina, that place Perdita in the position of asking the statue of Hermione for intercessory prayer, much as a pilgrim to a Marian shrine might have prayed before an image of Mary. Turmoil about the sense of Mary in sixteenth-century English history is closely-related to the development of Shakespeare's theatre, according to some critics.

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