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The Perpetual Virginity of Mary asserts Mary's real and perpetual virginity even in the act of giving birth to the Son of God made Man. The term Ever-Virgin (Greek ἀειπάρθενος ) is applied in this case, stating that Mary remained a virgin for the remainder of her life, making Jesus her biological and only son, whose conception and ...
The real Mary was believed to be a Jewish woman from Nazareth, Galilee. At the time of Mary’s birth, Galilee was a region in ancient Palestine. Today, it is located in northern Israel.
Christian Mariology aims to place the role of the historic Mary in the context of scripture, tradition and the teachings of the Church on Mary. [4] [5] [6] In terms of social history, Mariology may be broadly defined as the study of devotion to and thinking about Mary throughout the history of Christianity. [7]
Other Calvinists affirmed Mary's perpetual virginity, including within the Second Helvetic Confession—stating that Mary was the "ever virgin Mary"—and in the notes of the Geneva Bible. [ 81 ] [ 3 ] Theodore Beza , a prominent early Calvinist, included the perpetual virginity of Mary in a list of agreements between Calvinism and the Catholic ...
These are biblical figures unambiguously identified in contemporary sources according to scholarly consensus.Biblical figures that are identified in artifacts of questionable authenticity, for example the Jehoash Inscription and the bullae of Baruch ben Neriah, or who are mentioned in ancient but non-contemporary documents, such as David and Balaam, [n 1] are excluded from this list.
Mariology is a mainly Catholic ecclesiological study within theology, which centers on the relation of Mary, the Mother of God, and the Church. Theologically, it not only deals with her life but with her veneration in life and prayer , in art, music, and architecture, from ancient Christianity to modern times.
The Quran follows the apocryphal gospels, and especially in the Protoevangelium of James, in its accounts of the miraculous births of both Mary and her son Jesus, [12] but while it affirms the virgin birth of Jesus it denies the Trinitarian implications of the gospel story (Jesus is a messenger of God but also a human being and not the second ...
Many Greek and Byzantine Fathers asserted that Mary remained without sin throughout her entire life. [5] By the 4th century the sinlessness of Mary was a common belief. [6] Augustine in the 5th century upheld that Mary had no personal sin, but Augustine did not clearly affirm that she was free from original sin. [7]