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Mary [b] was a first-century Jewish woman of Nazareth, [6] the wife of Joseph and the mother of Jesus.She is an important figure of Christianity, venerated under various titles such as virgin or queen, many of them mentioned in the Litany of Loreto.
Regarding the Assumption of Mary, he stated that the Bible did not say anything about it. Important to him was the belief that Mary and the saints do live on after death. [5] "Throughout his career as a priest-professor-reformer, Luther preached, taught, and argued about the veneration of Mary with a verbosity that ranged from childlike piety ...
Christ in the House of Martha and Mary by Tintoretto, 1570s. Jesus at the home of Martha and Mary, in art usually called Christ in the House of Martha and Mary, and other variant names, is a Biblical episode in the life of Jesus in the New Testament which appears only in Luke's Gospel (Luke 10:38–42), immediately after the Parable of the Good Samaritan (Luke 10:25–37). [1]
There’s “very little” about Mary in the Bible, Cobb says. Aspects of Mary’s character in the movie are based on passages of the New Testament (the Gospel of Matthew and the Gospel of Luke ...
In his earlier years, Luther referred to Mary as the "Queen of Heaven", but he warned against people using the term too much. [25] Luther later rejected this title due to its lack of scriptural evidence and the fact that he felt that Mary's accomplishments should be ultimately attributed to Christ. [26]
The Orthodox Mariological approach emphasizes the sublime holiness of Mary, her share in redemption and her role as a mediator of grace. [11] [12] Eastern Orthodox mariological thought dates as far back as Saint John Damascene who in the 8th century wrote on the mediative role of Mary and on the Dormition of the Mother of God.
The status of Mary as Theotokos was a topic of theological dispute in the 4th and 5th centuries and was the subject of the decree of the Council of Ephesus of 431 to the effect that, in opposition to those who denied Mary the title Theotokos ("the one who gives birth to God") but called her Christotokos ("the one who gives birth to Christ ...
Esther A. de Boer compares her role in other non-canonical texts, noting that "in the Gospel of Mary it is Peter who is opposed to Mary’s words, because she is a woman. Peter has the same role in the Gospel of Thomas and in Pistis Sophia. In Pistis Sophia the Mary concerned is identified as Mary Magdalene."