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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]
Cyril believed that Nestorius' preference for the term “Christotokos” (Christ-bearer) undermined this and suggested that Christ was distinct persons: one fully human and born of Mary, the other fully divine and not subject to birth or death. [10] The Council endorsed the name "Theotokos", which in the West is translated as Mother of God.
[66] [4] In March 1987 he went further than Paul VI in extending the Catholic views on Mary beyond Vatican II by issuing the encyclical Redemptoris Mater. [ 51 ] [ 67 ] Rather than being just a new presentation of the Marian views of Vatican II, Redemptoris Mater was in many aspects a re-reading, re-interpretation and further extension of the ...
Paul is a common Latin masculine given name in countries and ethnicities with a Christian heritage (Eastern Orthodoxy, Catholicism, Protestantism) and, beyond Europe, in Christian religious communities throughout the world. Paul – or its variations – can be a given name or surname.
Catholic Mariology is the systematic study of the person of Mary, mother of Jesus, and of her place in the Economy of Salvation [1] [2] [3] in Catholic theology.According to the doctrine of the Immaculate Conception taught by the Catholic Church, Mary was conceived and born without sin, hence she is seen as having a singular dignity above the saints, receiving a higher level of veneration than ...
Paul VI taught that the rosary is a summary of gospel teaching. His new Missal includes all new Marian prayers. And in his 1974 exhortation Marialis Cultus, he again promotes Marian devotions, highlighting the Angelus and Rosary prayers. Mary deserves the devotions because she is the mother of graces and because of her unique role in redemption.
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Thomas Aquinas taught that souls in Purgatory cannot sin (Summa Theologica, Second Part of the Second Part, Question 83, Article 11, Reply to Objection 3), let alone the saints in heaven. This is the teaching of the Roman Catholic Church, although there are different opinions on the reasons for the impossibility to sin.