A | B | C | D | E | F | G | H | CH | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | X | Y | Z | 0 | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9
Mary | |
|---|---|
 | |
| Born | c. 18 BC[a] |
| Died | After c. 33 AD |
| Spouse | Joseph |
| Children | Jesus |
| Parent(s) | Joachim and Anne (according to some apocryphal writings) |
Mary[b] was a first-century Jewish woman of Nazareth,[6] the wife of Joseph and the mother of Jesus. She is a central figure of Christianity, venerated under various titles such as virgin or queen, many of them mentioned in the Litany of Loreto. The Eastern and Oriental Orthodox, Church of the East, Catholic, Anglican, and Lutheran churches believe that Mary, as mother of Jesus, is the Mother of God. Other Protestant views on Mary vary, with some holding her to have lesser status.
She has the highest position in Islam among all women and is mentioned numerous times in the Quran, including in a chapter named after her.[7][8][9] She is also revered in the Baháʼí Faith and the Druze Faith.[10]
The synoptic Gospels name Mary as the mother of Jesus. The gospels of Matthew and Luke describe Mary as a virgin[c] who was chosen by God to conceive Jesus through the Holy Spirit. After giving birth to Jesus in Bethlehem, she raised him in the city of Nazareth in Galilee, and was in Jerusalem at his crucifixion and with the apostles after his ascension. Although her later life is not accounted in the Bible, Roman Catholic, Eastern Orthodox, and some Protestant traditions believe that her body was raised into heaven at the end of her earthly life, which is known in Western Christianity as the Assumption of Mary and in Eastern Christianity as the Dormition of the Mother of God.
Mary has been venerated since early Christianity,[14][15] and is often considered to be the holiest and greatest saint. There is a certain diversity in the Mariology and devotional practices of major Christian traditions. The Catholic Church holds distinctive Marian dogmas, namely her Immaculate Conception and her bodily Assumption into heaven.[16] Many Protestants hold less exalted views of Mary's role, often based on a perceived lack of biblical support for many traditional Christian dogmas pertaining to her.[17]
The multiple forms of Marian devotions include various prayers and hymns, the celebration of several Marian feast days in liturgy, the veneration of images and relics, the construction of churches dedicated to her and pilgrimages to Marian shrines. Many Marian apparitions and miracles attributed to her intercession have been reported by believers over the centuries. She has been a traditional subject in arts, notably in Byzantine art, medieval art and Renaissance art.
Names and titles
| Part of a series of articles on |
 |
| Mother of Jesus |
| Chronology |
|---|
|
|
| Marian perspectives |
|
|
| Catholic Mariology |
|
|
| Marian dogmas |
|
|
| Mary in culture |
Mary's name in the original manuscripts of the New Testament was based on her original Aramaic name מרים, transliterated as Maryam or Mariam.[18] The English name Mary comes from the Greek Μαρία, a shortened form of the name Μαριάμ. Both Μαρία and Μαριάμ appear in the New Testament.
In Christianity
In Christianity, Mary is commonly referred to as the Virgin Mary, in accordance with the belief that the Holy Spirit impregnated her, thereby conceiving her first-born son Jesus miraculously, without sexual relations with her betrothed Joseph, "until her son was born".[19] The word "until" has inspired considerable analysis on whether Joseph and Mary produced siblings after the birth of Jesus or not.[d] Among her many other names and titles are the Blessed Virgin Mary (often abbreviated to "BMV" after the Latin Beata Maria Virgo),[21] Saint Mary (occasionally), the Mother of God (primarily in Western Christianity), the Theotokos (primarily in Eastern Christianity), Our Lady (Medieval Italian: Madonna), and Queen of Heaven (Regina caeli; see also here).[22][23] The title "queen of heaven" had previously been used as an epithet for a number of goddesses, such as Isis, or Ishtar.
Titles in use vary among Anglicans, Lutherans and other Protestants, as well as Mormons, Catholics, Orthodox and other Christians.
The three main titles for Mary used by the Orthodox are Theotokos (Θεοτόκος or "God-bearer"), Aeiparthenos (ἀειπαρθένος) which means ever-virgin, as confirmed in the Second Council of Constantinople in 553, and Panagia (Παναγία) meaning "all-holy".[24] Catholics use a wide variety of titles for Mary, and these titles have in turn given rise to many artistic depictions.
The title Theotokos, which means "God-bearer," was recognized at the Council of Ephesus in 431.[25][26] The direct equivalents of title in Latin are Deipara and Dei Genitrix, although the phrase is more often loosely translated into Latin as Mater Dei ("Mother of God"), with similar patterns for other languages used in the Latin Church. However, this same phrase in Greek (Μήτηρ Θεοῦ), in the abbreviated form ΜΡ ΘΥ, is an indication commonly attached to her image in Byzantine icons. The Council stated that the Church Fathers "did not hesitate to speak of the holy Virgin as the Mother of God".[27][28][29]
Some Marian titles have a direct scriptural basis. For instance, the title "Queen Mother" has been given to Mary, as she was the mother of Jesus, sometimes referred to as the "King of Kings" due to his ancestral descent from King David.[30][31][32][33][34] This is also based on the Hebrew tradition of the "Queen-Mother," the Gebirah or "Great Lady."[35][36] Other titles have arisen from reported miracles, special appeals, or occasions for calling on Mary.[e]
In Islam
In Islam, Mary is known as Maryam (Arabic: مريم, romanized: Maryam), mother of Isa (عيسى بن مريم). She is often referred to by the honorific title "Sayyidatuna", meaning "Our Lady"; this title is in parallel to "Sayyiduna" ("Our Lord"), used for the prophets.[41] A related term of endearment is "Siddiqah",[42] meaning "she who confirms the truth" and "she who believes sincerely completely". Another title for Mary is "Qānitah", which signifies both constant submission to God and absorption in prayer and invocation in Islam.[43] She is also called "Tahira", meaning "one who has been purified" and representing her status as one of two humans in creation (and the only woman) to not be touched by Satan at any point.[44] In the Quran, she is described both as "the daughter of Imran" and "the sister of Aaron".[45]
Life in ancient sources
New Testament
The canonical Gospels and the Acts of the Apostles are the primary sources of historical information about Mary.[46][47] They are almost contemporary sources, as the synoptic Gospels and the Acts of the Apostles are generally considered dating from around AD 66–90, while the gospel of John would date from AD 90–110. They provide limited information about Mary, as they primarily focus on the teaching of Jesus and on his apostles.[46] The historical reliability of the Gospels and historical reliability of the Acts of the Apostles are subject to debate, as it was common practice in early Christian writings to mix historical facts with legendary stories.[46]
The earliest New Testament account of Mary is in the epistle to the Galatians, which was written before the gospels. She is referred to as "a woman" and is not named: "But when the fullness of time had come, God sent his Son, born of a woman, born under the law" (Galatians 4:4).[47]
Mary is mentioned several times in the canonical Gospels and the Acts of the Apostles:
- The Gospel of Luke mentions Mary the most often, identifying her by name twelve times, all of these in the infancy narrative (Luke 1:27–2:34).[48]
- The Gospel of Matthew mentions her by name five times, four of these (1:16, 18, 20: 2:12)[49] in the infancy narrative and only once (Matthew 13:55)[50] outside the infancy narrative.
- The Gospel of Mark names her once (Mark 6:3)[51] and mentions Jesus' mother without naming her in Mark 3:31–32.[52]
- The Gospel of John refers to the mother of Jesus twice, but never mentions her name. She is first seen at the wedding at Cana (John 2:1–12).[53] The second reference has her standing near the cross of Jesus together with Mary Magdalene, Mary of Clopas (or Cleophas), and her own sister (possibly the same as Mary of Clopas; the wording is semantically ambiguous), along with the "disciple whom Jesus loved" (John 19:25–26).[54] John 2:1–12[53] is the only text in the canonical gospels in which the adult Jesus has a conversation with Mary. He does not address her as "Mother" but as "Woman". In Koine Greek (the language that the Gospel of John was composed in), calling one's mother "Woman" was not disrespectful, and could even be tender.[55] Accordingly, some versions of the Bible translate it as "Dear woman".[56]
- In the Acts of the Apostles, Mary and the brothers of Jesus are mentioned in the company of the eleven apostles who are gathered in the upper room after the Ascension of Jesus (Acts 1:14).[57]
In the Book of Revelation, also part of the New Testament, the "woman clothed with the sun" (Revelation 12:1, 12:5–6)[58] is sometimes identified as Mary.
Genealogy
The New Testament tells little of Mary's early history. The Gospel of Matthew does give a genealogy for Jesus by his father's paternal line, only identifying Mary as the wife of Joseph. John 19:25[59] states that Mary had a sister; semantically it is unclear if this sister is the same as Mary of Clopas, or if she is left unnamed. Jerome identifies Mary of Clopas as the sister of Mary, mother of Jesus.[60] According to the early 2nd century historian Hegesippus, Mary of Clopas was likely Mary's sister-in-law, understanding Clopas (Cleophas) to have been Joseph's brother.[61]
According to the writer of Luke, Mary was a relative of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who was herself part of the lineage of Aaron and so of the Tribe of Levi.[62] Some of those who believe that the relationship with Elizabeth was on the maternal side, believe that Mary, like Joseph, was of the royal Davidic line and so of the Tribe of Judah, and that the genealogy of Jesus presented in Luke 3 from Nathan, is in fact the genealogy of Mary, while the genealogy from Solomon given in Matthew 1 is that of Joseph.[63][64][65] (Aaron's wife Elisheba was of the tribe of Judah, so all their descendants are from both Levi and Judah.)[66]
Annunciation
Mary resided in "her own house"[67] in Nazareth in Galilee, possibly with her parents, and during her betrothal—the first stage of a Jewish marriage. Jewish girls were considered marriageable at the age of twelve years and six months, though the actual age of the bride varied with circumstances. The marriage was preceded by the betrothal, after which the bride legally belonged to the bridegroom, though she did not live with him till about a year later, when the marriage was celebrated.[68]
The angel Gabriel announced to her that she was to be the mother of the promised Messiah by conceiving him through the Holy Spirit, and, after initially expressing incredulity at the announcement, she responded, "I am the handmaid of the Lord. Let it be done unto me according to your word."[69][f] Joseph planned to quietly divorce her, but was told her conception was by the Holy Spirit in a dream by "an angel of the Lord"; the angel told him to not hesitate to take her as his wife, which Joseph did, thereby formally completing the wedding rites.[70][71]
Since the angel Gabriel had told Mary that Elizabeth—having previously been barren—was then miraculously pregnant,[72] Mary hurried to see Elizabeth, who was living with her husband Zechariah in "the hill country..., a city of Juda". Mary arrived at the house and greeted Elizabeth who called Mary "the mother of my Lord", and Mary spoke the words of praise that later became known as the Magnificat from her first word in the Latin version.[73] After about three months, Mary returned to her own house.[74]
Birth of Jesus
According to the gospel of Luke, a decree of the Roman Emperor Augustus required that Joseph return to his hometown of Bethlehem to register for a Roman census.[g] While he was there with Mary, she gave birth to Jesus; but because there was no place for them in the inn, she used a manger as a cradle.[76]: p.14 [77] It is not told how old Mary was at the time of the Nativity,[78] but attempts have been made to infer it from the age of a typical Jewish mother of that time. Mary Joan Winn Leith represents the view that Jewish girls typically married soon after the onset of puberty,[79] while according to Amram Tropper, Jewish females generally married later in Palestine and the Western Diaspora than in Babylonia.[80] Some scholars hold the view that among them it typically happened between their mid and late teen years[81] or late teens and early twenties.[78][80] After eight days, the boy was circumcised according to Jewish law and named "Jesus" (ישוע, Yeshu'a), which means "Yahweh is salvation".[82]
After Mary continued in the "blood of her purifying" another 33 days, for a total of 40 days, she brought her burnt offering and sin offering to the Temple in Jerusalem (Luke 2:22),[83] so the priest could make atonement for her.[84] They also presented Jesus – "As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord" (Luke 2:23; Exodus 13:2; 23:12–15; 22:29; 34:19–20; Numbers 3:13; 18:15).[85] After the prophecies of Simeon and the prophetess Anna in Luke 2:25–38,[86] the family "returned into Galilee, to their own city Nazareth".[87]
According to the gospel of Matthew, magi coming from Eastern regions arrived at Bethlehem where Jesus and his family were living, and worshiped him. Joseph was then warned in a dream that King Herod wanted to murder the infant, and the family fled by night to Egypt and stayed there for some time. After Herod's death in 4 BC, they returned to Nazareth in Galilee, rather than Bethlehem, because Herod's son Archelaus was the ruler of Judaea.[88]
Mary is involved in the only event in Jesus' adolescent life that is recorded in the New Testament. At the age of 12, Jesus, having become separated from his parents on their return journey from the Passover celebration in Jerusalem, was found in the Temple among the religious teachers.[89]: p.210 [90]
Ministry of Jesus
Mary was present when, at her suggestion, Jesus worked his first miracle during a wedding at Cana by turning water into wine.[91] Subsequently, there are events when Mary is present along with James, Joseph, Simon, and Judas, called Jesus' brothers, and unnamed sisters.[92] According to Epiphanius, Origen and Eusebius, these "brothers" and "sisters" would be sons of Joseph from a previous marriage. This view is still the official position of the Eastern Orthodox churches. Following Jerome, those would be actually Jesus' cousins, children of Mary's sister. This remains the official Roman Catholic position. For Helvidius, would be full siblings of Jesus, born to Mary and Joseph after the firstborn Jesus. This has been the traditional Protestant position.[93][94][95]
The hagiography of Mary and the Holy Family can be contrasted with other material in the Gospels. These references include an incident which can be interpreted as Jesus rejecting his family in the New Testament: "And his mother and his brothers arrived, and standing outside, they sent in a message asking for him And looking at those who sat in a circle around him, Jesus said, 'These are my mother and my brothers. Whoever does the will of God is my brother, and sister, and mother'."[96][97]
Mary is also depicted as being present in a group of women at the crucifixion standing near the disciple whom Jesus loved along with Mary of Clopas and Mary Magdalene,[54] to which list Matthew 27:56[98] adds "the mother of the sons of Zebedee", presumably the Salome mentioned in Mark 15:40.[99]
After the Ascension of Jesus
In Acts 1:12–26,[100] especially verse 14, Mary is the only one other than the eleven apostles to be mentioned by name who abode in the upper room, when they returned from Mount Olivet. Her presence with the apostles during the Pentecost is not explicit, although it has been held as a fact by Christian tradition.
From this time, she disappears from the biblical accounts, although it is held by Catholics that she is again portrayed as the heavenly woman in the Book of Revelation.[101]
Her death is not recorded in the scriptures, but Orthodox tradition, tolerated also by Catholics, has her first dying a natural death, known as the Dormition of Mary,[102] and then, soon after, her body itself also being assumed (taken bodily) into Heaven. Belief in the corporeal assumption of Mary is a dogma of the Catholic Church, in the Latin and Eastern Catholic Churches alike, and is believed as well by the Eastern Orthodox Church,[103][104] the Oriental Orthodox Church, and parts of the Anglican Communion and Continuing Anglican movement.[105]
Later writings
| Part of a series on |
| Christianity |
|---|
 |
According to the apocryphal Gospel of James, Mary was the daughter of Joachim and Anne. Before Mary's conception, Anne had been barren and was far advanced in years. Mary was given to service as a consecrated virgin in the Temple in Jerusalem when she was three years old.[106] This was in spite of the patent impossibility of its premise that a girl could be kept in the Temple of Jerusalem along with some companions.[107]
Some unproven apocryphal accounts[which?] state that at the time of her betrothal to Joseph, Mary was 12–14 years old.[1] Her age during her pregnancy has varied up to 17 in apocryphal sources.[108][109] In a large part, apocryphal texts are historically unreliable.[110] According to ancient Jewish custom, Mary technically could have been betrothed at about 12,[111] but some scholars hold the view that in Judea it typically happened later.[78]
Hyppolitus of Thebes says that Mary lived for 11 years after the death of her son Jesus, dying in 41 AD.[112]
The earliest extant biographical writing on Mary is Life of the Virgin, attributed to the 7th-century saint Maximus the Confessor, which portrays her as a key element of the early Christian Church after the death of Jesus.[113][114][115]
Religious perspectives
Mary | |
|---|---|
 | |
| |
| Honored in | Christianity, Islam, Druze faith[116] |
| Canonized | Pre-Congregation |
| Major shrine | Santa Maria Maggiore (See Marian shrines) |
| Feast | See Marian feast days |
| Attributes | Blue mantle, crown of 12 stars, pregnant woman, roses, woman with child, woman trampling serpent, crescent moon, woman clothed with the sun, heart pierced by sword, rosary beads |
| Patronage | See Patronage of the Blessed Virgin Mary |
Christian
Christian Marian perspectives include a great deal of diversity. While some Christians such as Catholics and Eastern Orthodox have well established Marian traditions, Protestants at large pay scant attention to Mariological themes. Catholic, Eastern Orthodox, Oriental Orthodox, Anglican, and Lutherans venerate the Virgin Mary. 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 of her, and conferring titles on Mary that reflect her position among the saints.[23][24][117][118]
Catholic
In the Catholic Church, Mary is accorded the title "Blessed" (beata, μακάρια) in recognition of her assumption to Heaven and her capacity to intercede on behalf of those who pray to her. There is a difference between the usage of the term "blessed" as pertaining to Mary and its usage as pertaining to a beatified person. "Blessed" as a Marian title refers to her exalted state as being the greatest among the saints; for a person who has been declared beatified, on the other hand, "blessed" simply indicates that they may be venerated despite not being canonized. Catholic teachings make clear that Mary is not considered divine and prayers to her are not answered by her, but rather by God through her intercession.[119] The four Catholic dogmas regarding Mary are: her status as Theotokos, or Mother of God; her perpetual virginity; the Immaculate Conception; and her bodily Assumption into Heaven.[120][121][122]
The Blessed Virgin Mary, the mother of Jesus has a more central role in Roman Catholic teachings and beliefs than in any other major Christian group. Not only do Roman Catholics have more theological doctrines and teachings that relate to Mary, but they have more feasts, prayers, devotional and venerative practices than any other group.[117] The Catechism of the Catholic Church states: "The Church's devotion to the Blessed Virgin is intrinsic to Christian worship."[123]
For centuries, Catholics have performed acts of consecration and entrustment to Mary at personal, societal and regional levels. These acts may be directed to the Virgin herself, to the Immaculate Heart of Mary and to the Immaculate Conception. In Catholic teachings, consecration to Mary does not diminish or substitute the love of God, but enhances it, for all consecration is ultimately made to God.[124][125]
Following the growth of Marian devotions in the 16th century, Catholic saints wrote books such as Glories of Mary and True Devotion to Mary that emphasized Marian veneration and taught that "the path to Jesus is through Mary".[126] Marian devotions are at times linked to Christocentric devotions (such as the Alliance of the Hearts of Jesus and Mary).[127]
Major Marian devotions include: Seven Sorrows of Mary, Rosary and scapular, Miraculous Medal and Reparations to Mary.[128][129] The months of May and October are traditionally "Marian months" for Roman Catholics; the daily rosary is encouraged in October and in May Marian devotions take place in many regions.[130][131][132] Popes have issued a number of Marian encyclicals and Apostolic Letters to encourage devotions to and the veneration of the Virgin Mary.
Catholics place high emphasis on Mary's roles as protector and intercessor and the Catechism refers to Mary as "honored with the title 'Mother of God', to whose protection the faithful fly in all their dangers and needs".[123][133][134][135][136] Key Marian prayers include: Ave Maria, Alma Redemptoris Mater, Sub tuum praesidium, Ave maris stella, Regina caeli, Ave Regina caelorum and the Magnificat.[137]
Mary's participation in the processes of salvation and redemption has also been emphasized in the Catholic tradition, but they are not doctrines.[138][139][140][141] Pope John Paul II's 1987 encyclical Redemptoris Mater began with the sentence: "The Mother of the Redeemer has a precise place in the plan of salvation."[142]
In the 20th century, both popes John Paul II and Benedict XVI emphasized the Marian focus of the Catholic Church. Cardinal Joseph Ratzinger (later Pope Benedict XVI) suggested a redirection of the whole church towards the program of Pope John Paul II in order to ensure an authentic approach to Christology via a return to the "whole truth about Mary,"[143] writing:
Zdroj:https://en.wikipedia.org?pojem=Holy_Mary
Text je dostupný za podmienok Creative Commons Attribution/Share-Alike License 3.0 Unported; prípadne za ďalších podmienok. Podrobnejšie informácie nájdete na stránke Podmienky použitia.
Antropológia
Aplikované vedy
Bibliometria
Dejiny vedy
Encyklopédie
Filozofia vedy
Forenzné vedy
Humanitné vedy
Knižničná veda
Kryogenika
Kryptológia
Kulturológia
Literárna veda
Medzidisciplinárne oblasti
Metódy kvantitatívnej analýzy
Metavedy
Metodika
Text je dostupný za podmienok Creative
Commons Attribution/Share-Alike License 3.0 Unported; prípadne za ďalších
podmienok.
Podrobnejšie informácie nájdete na stránke Podmienky
použitia.
www.astronomia.sk | www.biologia.sk | www.botanika.sk | www.dejiny.sk | www.economy.sk | www.elektrotechnika.sk | www.estetika.sk | www.farmakologia.sk | www.filozofia.sk | Fyzika | www.futurologia.sk | www.genetika.sk | www.chemia.sk | www.lingvistika.sk | www.politologia.sk | www.psychologia.sk | www.sexuologia.sk | www.sociologia.sk | www.veda.sk I www.zoologia.sk