Mary, mother of Jesus

Marywas a first-centuryJewishwoman ofNazareth,the wife ofJosephand the mother ofJesus. She is an important figure ofChristianity, venerated undervarious titlessuch asvirginorqueen, many of them mentioned in theLitany of Loreto. TheEasternandOriental Orthodox,Catholic,Anglican,Methodist, andLutheranchurches believe that Mary, as mother of Jesus, is theMother of God. TheChurch of the Easthistorically regarded her asChristotokos, a term still used inAssyrian Church of the Eastliturgy.OtherProtestant views on Maryvary, with some holding her to have lesser status. She has thehighest position in Islamamong all women and is mentioned numerous times in theQuran, including in a chapternamed after her.She is also revered in theBaháʼí Faithand theDruze Faith.
Thesynoptic Gospelsname Mary as the mother of Jesus. The gospels ofMatthewandLukedescribe Mary as a virginwho was chosen byGodtoconceive Jesusthrough theHoly Spirit. Aftergiving birth to JesusinBethlehem, she and her husband Joseph raised him in the city of Nazareth inGalilee, and she was inJerusalemat hiscrucifixionand with theapostlesafter hisascension. Although her later life is not accounted in theBible,Roman Catholic,Eastern Orthodox, and some Protestant traditions believe that her bodywas raisedintoheavenat the end of her earthly life, which is known inWestern Christianityas theAssumption of Maryand inEastern Christianityas theDormition of the Mother of God.
Mary has been veneratedsinceearly Christianity,and is often considered to be the holiest and greatestsaint. There is a certain diversity in theMariologyand devotional practices of major Christian traditions. The Catholic Church holdsdistinctive Marian dogmas, namely herImmaculate Conceptionand her bodily Assumption into heaven.ManyProtestantsholdless exalted viewsof Mary's role, often based on a perceived lack of biblical support for many traditional Christian dogmas pertaining to her.
The multiple forms ofMarian devotionsinclude variousprayersandhymns, the celebration of severalMarian feast daysinliturgy, the veneration ofimagesandrelics, the construction ofchurches dedicated to herandpilgrimagestoMarian shrines. ManyMarian apparitionsandmiraclesattributed to herintercessionhave been reported by believers over the centuries. She has been a traditionalsubject in arts, notably inByzantine art,medieval artandRenaissance art.
Mary's name in the original manuscripts of the New Testament was based on her originalAramaicnameמרים, transliterated asMaryamorMariam.The English nameMarycomes from the GreekΜαρία, a shortened form of the nameΜαριάμ. BothΜαρίαandΜαριάμappear in the New Testament.
In Christianity, Mary is commonly referred to as the Virgin Mary, in accordance with the belief that theHoly Spiritimpregnated her, thereby conceiving her first-born son Jesusmiraculously, without sexual relations with her betrothed Joseph, "until her son [Jesus] was born".The word "until" has inspired considerable analysis on whether Joseph and Mary producedsiblingsafter the birth of Jesus or not.Among her many other names and titles are theBlessed Virgin Mary(often abbreviated to "BVM" after theLatinBeata Maria Virgo),SaintMary (occasionally), theMother of God(primarily inWestern Christianity), theTheotokos(primarily inEastern Christianity), Our Lady (MedievalItalian:Madonna), andQueen of Heaven(Regina caeli; see alsohere).The title "queen of heaven" had previously been used as anepithetfor a number of goddesses, such asIsis, orIshtar.
Titles in use vary amongAnglicans,Lutheransand otherProtestants, as well asMormons,Catholics,Orthodoxandother Christians.
The three main titles for Mary used by the Orthodox areTheotokos(Θεοτόκοςor "God-bearer"),Aeiparthenos(ἀειπαρθένος) which means ever-virgin, as confirmed in theSecond Council of Constantinoplein 553, andPanagia(Παναγία) meaning "all-holy".Catholics use a wide variety of titles for Mary, and these titles have in turn given rise to many artistic depictions.
The titleTheotokos, which means "God-bearer", was recognized at theCouncil of Ephesusin 431.The direct equivalents of title in Latin areDeiparaandDei Genitrix, although the phrase is more often loosely translated into Latin asMater Dei("Mother of God"), with similar patterns for other languages used in theLatin Church. However, this same phrase in Greek (Μήτηρ Θεοῦ), in the abbreviated formΜΡ ΘΥ, is an indication commonly attached to her image inByzantineicons. The Council stated that theChurch Fathers"did not hesitate to speak of the holy Virgin as the Mother of God".
Some Marian titles have a directscripturalbasis. 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 fromKing David.This is also based on the Hebrew tradition of the "Queen-Mother", theGebirahor "Great Lady".Other titles have arisen fromreported miracles, special appeals, or occasions for calling on Mary.
InIslam, Mary is known asMaryam(Arabic:مريم,romanized:Maryam), mother ofIsa(عيسى بن مريم,ʿĪsā ibn Maryām,lit.'Jesus, son of Mary'). 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.A related term of endearment is"Siddiqah",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.She is also called"Tahira", meaning "one who has been purified" and representing her status as one of two humans in creation to not be touched bySatanat any point, the other being Jesus.In theQuran, she is described both as "the daughter of Imran" and "the sister of Aaron", alluding toMiriamfrom theHebrew Bible.However, the title of "the sister of Aaron" is confirmed to be metaphorical (which is a commonfigure of speechinArabic) as per aHadithfrom theIslamicprophetMuhammadexplaining Mary was indeed named after Miriam.
Thecanonical Gospelsand theActs of the Apostlesare theprimary sourcesof historical information about Mary.They are almost contemporary sources, as thesynoptic Gospelsand the Acts of the Apostles are generally considered dating from around AD 66–90, while thegospel of Johndates from AD 90–110. They provide limited information about Mary, as they primarily focus on the teaching ofJesusand onhis apostles.Thehistorical reliability of the Gospelsandhistorical reliability of the Acts of the Apostlesare subject to debate, as it was common practice in early Christian writings to mix historical facts with legendary stories.
The earliest New Testament account of Mary is in theepistle to the Galatians, which was written before thegospels. 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).
Mary is mentioned several times in the canonical Gospels and the Acts of the Apostles:
In theBook of Revelation, also part of theNew Testament, the "woman clothed with the sun" (Revelation 12:1, 12:5–6)is sometimes identified as Mary.
The New Testament tells little of Mary's early history. The Gospel of Matthew gives a genealogy for Jesus by his father's paternal line, only identifying Mary as the wife of Joseph. John 19:25states that Mary had a sister; semantically it is unclear if this sister is the same asMary of Clopas, or if she is left unnamed.Jeromeidentifies Mary of Clopas as the sister of Mary, mother of Jesus.According to the early 2nd century historianHegesippus, Mary of Clopas was likely Mary's sister-in-law, understanding Clopas (Cleophas) to have been Joseph's brother.
According to the writer of Luke, Mary was a relative ofElizabeth, wife of the priestZechariahof the priestly division ofAbijah, who was herself part of thelineage of Aaronand so of theTribe of Levi.Some of those who believe that the relationship with Elizabeth was on the maternal side, believe that Mary, like Joseph, was of the royalDavidic lineand so of theTribe of Judah, and that thegenealogy of Jesuspresented inLuke 3fromNathan, is in fact the genealogy of Mary, while the genealogy fromSolomongiven inMatthew 1is that of Joseph.(Aaron's wifeElishebawas of the tribe of Judah, so all their descendants are from both Levi and Judah.)
Mary resided in "her own house"inNazarethinGalilee, possibly with her parents, and during her betrothal—the first stage of aJewish 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.
TheangelGabriel announced to her that she was to be the mother of the promisedMessiahby 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."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.
Since the angel Gabriel had told Mary that Elizabeth—having previously been barren—was then miraculously pregnant,Mary hurried to see Elizabeth, who was living with her husband Zechariah in "the hill country..., [in] 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 theMagnificatfrom her first word in theLatinversion.After about three months, Mary returned to her own house.
According to thegospel of Luke, a decree of theRoman EmperorAugustusrequired that Joseph return to his hometown ofBethlehemto register for aRoman census.While he was there with Mary, she gave birth to Jesus; but because there was no place for them in the inn, she used amangeras a cradle.It is not told how old Mary was at the time of the Nativity,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,while according to Amram Tropper, Jewish females generally married later in Palestine and the Western Diaspora than in Babylonia.Some scholars hold the view that among them it typically happened between their mid and late teen yearsor late teens and early twenties.After eight days, the boy wascircumcisedaccording to Jewish law and named "Jesus" (ישוע,Yeshu'a), which means "Yahwehis salvation".
After Mary continued in the "blood of her purifying" another 33 days, for a total of 40 days, she brought herburnt offeringandsin offeringto theTempleinJerusalem(Luke 2:22),so the priest could make atonement for her.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).After the prophecies ofSimeonand the prophetessAnnain Luke 2:25–38,the family "returned into Galilee, to their own city Nazareth".
According to thegospel of Matthew,magicoming from Eastern regions arrived at Bethlehem where Jesus and his family were living, and worshiped him. Joseph was then warned in a dream thatKing Herodwanted to murder the infant, and thefamilyfled by night to Egyptand stayed there for some time. After Herod's death in 4 BC, they returned to Nazareth in Galilee, rather than Bethlehem, because Herod's sonArchelauswas the ruler of Judaea.
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 thePassovercelebration in Jerusalem, wasfound in the Templeamong the religious teachers.
Mary was present when, at her suggestion, Jesus worked his first miracle during awedding at Canaby turning water into wine.Subsequently, there are events when Mary is mentioned along with theJesus' brothers.According toEpiphanius,OrigenandEusebius, these "brothers" would be sons of Joseph from a previous marriage. This view is still the official position of the Eastern Orthodox churches. FollowingJerome, those would be actually Jesus' cousins, children of Mary's sister. This remains the official Roman Catholic position. ForHelvidius, those would be full siblings of Jesus, born to Mary and Joseph after the firstborn Jesus. This has been the most common Protestant position.
Thehagiographyof Mary and theHoly Familycan 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'."
Mary is also depicted as being present in agroup of womenat thecrucifixionstanding near thedisciple whom Jesus lovedalong withMary of ClopasandMary Magdalene,to which list Matthew 27:56adds "the mother of the sons of Zebedee", presumably theSalomementioned in Mark 15:40.
In Acts 1:12–26,especially verse 14, Mary is the only one other than theeleven apostlesto be mentioned by name who abode in theupper room, when they returned fromMount Olivet. Her presence with the apostles during thePentecostis 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 theheavenly womanin theBook of Revelation.
Her death is not recorded in the scriptures, but Orthodox tradition, tolerated also by Catholics, has her first dying a natural death, known as theDormition of Mary,and then, soon after, her body itself also beingassumed(taken bodily) intoHeaven. Belief in the corporeal assumption of Mary is adogmaof theCatholic Church, in theLatinandEastern Catholic Churchesalike, and is believed as well by theEastern Orthodox Church,theOriental Orthodox Church, and parts of theAnglican CommunionandContinuing Anglican movement.
According to theapocryphalGospel of James, Mary was the daughter ofJoachimandAnne. 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.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.
Some unproven apocryphal accounts, such as the apocryphal Gospel of James, state that at the time of her betrothal to Joseph, Mary was 12–14 years oldand suggests she was 16 during her pregnancy.Her age during her pregnancy has varied up to 17 in apocryphal sources.In a large part, apocryphal texts are historically unreliable.According to ancient Jewish custom, Mary technically could have been betrothed at about 12,but some scholars hold the view that inJudeait typically happened later.
Hyppolitus of Thebessays that Mary lived for 11 years after the death of her son Jesus, dying in 41 AD.
The earliest extant biographical writing on Mary isLife of the Virgin, attributed to the 7th-century saintMaximus the Confessor, which portrays her as a key element of theearly Christian Churchafter the death of Jesus.
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 toMariologicalthemes. Catholic, Eastern Orthodox, Oriental Orthodox, Anglican, and Lutheransveneratethe Virgin Mary. This veneration especially takes the form ofprayerfor intercession with her Son, Jesus Christ. Additionally, it includes composing poems and songs in Mary's honor, paintingiconsor carving statues of her, andconferring titles on Marythat reflect her position among the saints.
In the Catholic Church, Mary is accorded the title "Blessed" (beata,μακάρια,makaria) 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 abeatifiedperson. "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 beingcanonized. 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.Thefour Catholic dogmasregarding Mary are: her status asTheotokos, or Mother of God; her perpetual virginity; the Immaculate Conception; and her bodily Assumption into Heaven.
TheBlessed 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.TheCatechism of the Catholic Churchstates: "The Church's devotion to the Blessed Virgin is intrinsic to Christian worship."
For centuries, Catholics have performed acts ofconsecration and entrustment to Maryat personal, societal and regional levels. These acts may be directed to the Virgin herself, to theImmaculate Heart of Maryand to theImmaculate 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.
Following the growth of Marian devotions in the 16th century, Catholic saints wrote books such asGlories of MaryandTrue Devotion to Marythat emphasized Marian veneration and taught that "the path to Jesus is through Mary".Marian devotions are at times linked toChristocentricdevotions (such as theAlliance of the Hearts of Jesus and Mary).
Major Marian devotions include:Seven Sorrows of Mary,Rosary and scapular,Miraculous MedalandReparations to Mary.The months of May and October are traditionally "Marian months" for Roman Catholics; the dailyrosaryis encouraged in October and inMay Marian devotionstake place in many regions.Popes have issued a number ofMarian encyclicals and Apostolic Lettersto encourage devotions to and the veneration of the Virgin Mary.
Catholics place high emphasis on Mary's roles as protector and intercessor and theCatechismrefers to Mary as "honored with the title 'Mother of God', to whose protection the faithful fly in all their dangers and needs".Key Marian prayers include:Ave Maria,Alma Redemptoris Mater,Sub tuum praesidium,Ave maris stella,Regina caeli,Ave Regina caelorumand theMagnificat.
Mary's participation in the processes ofsalvationand redemption has also been emphasized in the Catholic tradition, but they are not doctrines.Pope John Paul II's 1987 encyclicalRedemptoris Materbegan with the sentence: "The Mother of the Redeemer has a precise place in the plan of salvation."
In the 20th century, both popes John Paul II andBenedict XVIemphasized the Marian focus of the Catholic Church. CardinalJoseph 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 toChristologyvia a return to the "whole truth about Mary,"writing:
There is significant diversity in the Marian doctrines attributed to her primarily by the Catholic Church. The key Marian doctrines held primarily in Catholicism can be briefly outlined as follows:
The acceptance of these Marian doctrines by Roman Catholics and other Christians can be summarized as follows:
The title "Mother of God" (Theotokos) for Mary was confirmed by theFirst Council of Ephesus, held at theChurch of Maryin 431. The Council decreed that Mary is the Mother of God because her son Jesus is one person who is both God and man, divine and human.This doctrine is widely accepted by Christians in general, and the term "Mother of God" had already been used within the oldest known prayer to Mary, theSub tuum praesidium, which dates to around 250 AD.
TheVirgin birth of Jesuswas an almost universally held belief among Christians from the 2nd until the 19th century.It is included in the two most widely used Christiancreeds, which state that Jesus "was incarnate of the Holy Spirit and the Virgin Mary" (theNicene Creed, in what is now its familiar form)and theApostles' Creed. TheGospel of Matthewdescribes Mary as a virgin who fulfilled the prophecy of Isaiah 7:14,The authors of the Gospels of Matthew and Luke consider Jesus' conception not the result of intercourse, and assert that Mary had "no relations with man" before Jesus' birth.This alludes to the belief that Mary conceived Jesus through the action of God the Holy Spirit, and not throughintercoursewith Joseph or anyone else.
The doctrines of the Assumption or Dormition of Mary relate to her death and bodily assumption to heaven. Roman Catholic Church has dogmatically defined the doctrine of the Assumption, which was done in 1950 byPope Pius XIIinMunificentissimus Deus. Whether Mary died or not is not defined dogmatically, however, although a reference to the death of Mary is made inMunificentissimus Deus. In the Eastern Orthodox Church, the Assumption of the Virgin Mary is believed, and celebrated with herDormition, where they believe she died.
Catholics believe in theImmaculate Conception of Mary, as proclaimedex cathedraby PopePius IXin 1854, namely that she was filled with grace from the very moment of her conception in her mother's womb and preserved from the stain oforiginal sin. TheLatin Churchhas a liturgicalfeast by that name, kept on 8 December.Orthodox Christians reject the Immaculate Conception dogma principally because their understanding of ancestral sin (the Greek term corresponding to the Latin "original sin") differs from theAugustinianinterpretation and that of the Catholic Church.
The Perpetual Virginity of Mary asserts Mary's real and perpetualvirginityeven in the act of giving birth to the Son of God made Man. The term Ever-Virgin (Greekἀειπάρθενος) is applied in this case, stating that Mary remained a virgin for the remainder of her life, making Jesus her biological and only son, whoseconceptionandbirthare held to be miraculous.The Orthodox Churches hold the position articulated in theProtoevangelium of Jamesthat Jesus' brothers and sisters were Joseph's children from a marriage prior to that of Mary, which had left him widowed. Roman Catholic teaching follows the Latin fatherJeromein considering them Jesus' cousins.
Eastern Orthodox Christianityincludes a large number of traditions regarding the Ever-Virgin Mary, theTheotokos.The Orthodox believe that she was and remained a virgin before and after Christ's birth.TheTheotokia(hymns to the Theotokos) are an essential part of theDivine Servicesin theEastern Churchand their positioning within the liturgical sequence effectively places theTheotokosin the most prominent place after Christ.Within the Orthodox tradition, the order of the saints begins with: theTheotokos, Angels, Prophets, Apostles, Fathers and Martyrs, giving the Virgin Mary precedence over the angels. She is also proclaimed as the "Lady of the Angels".
The views of theChurch Fathersstill play an important role in the shaping of Orthodox Marian perspective. However, the Orthodox views on Mary are mostlydoxological, rather than academic: they are expressed in hymns, praise, liturgical poetry, and the veneration of icons. One of the most loved OrthodoxAkathists(standing hymns) is devoted to Mary and it is often simply called theAkathist Hymn.Five of the twelveGreat Feastsin Orthodoxy are dedicated to Mary.TheSunday of Orthodoxydirectly links the Virgin Mary's identity as Mother of God with icon veneration.A number of Orthodox feasts are connected with the miraculous icons of theTheotokos.
The Orthodox view Mary as "superior to all created beings", although not divine.As such, the designation of Saint to Mary as Saint Mary is not appropriate.The Orthodox does not venerate Mary as conceived immaculate.Gregory of Nazianzus,Archbishop of Constantinoplein the 4th century AD, speaking on the Nativity of Jesus Christ argues that "Conceived by the Virgin, who first in body and soul was purified by the Holy Ghost, He came forth as God with that which He had assumed, One Person in two Natures, Flesh and Spirit, of which the latter defined the former."The Orthodox celebrate theDormition of the Theotokos, rather than Assumption.
TheProtoevangelium of James, anextra-canonicalbook, has been the source of many Orthodox beliefs on Mary. The account of Mary's life presented includes her consecration as a virgin at the temple at age three. Thehigh priestZachariah blessed Mary and informed her that God had magnified her name among many generations. Zachariah placed Mary on the third step of the altar, whereby God gave her grace. While in the temple, Mary was miraculously fed by an angel, until she was 12 years old. At that point, an angel told Zachariah to betroth Mary to a widower in Israel, who would be indicated. This story provides the theme of many hymns for the Feast ofPresentation of Mary, and icons of the feast depict the story.The Orthodox believe that Mary was instrumental in the growth of Christianity during the life of Jesus, and after his Crucifixion, and Orthodox theologianSergei Bulgakovhas written: "The Virgin Mary is the centre, invisible, but real, of the Apostolic Church."
Theologians from the Orthodox tradition have made prominent contributions to the development of Marian thought and devotion.John Damascene(c.650– c.750) was one of the greatest Orthodox theologians. Among other Marian writings, he proclaimed the essential nature of Mary's heavenly Assumption or Dormition and her meditative role.
More recently,Sergei Bulgakovexpressed the Orthodox sentiments towards Mary as follows:
Protestants in general reject the veneration and invocation of the Saints.They share the belief that Mary is the mother of Jesus and "blessed among women" (Luke 1:42)but they generally do not agree that Mary is to be venerated. She is considered to be an outstanding example of a life dedicated to God.As such, they tend not to accept certain church doctrines such as her being preserved from sin.TheologianKarl Barthwrote that "the heresy of the Catholic Church is itsMariology".
Some early Protestants venerated Mary.Martin Lutherwrote that: "Mary is full of grace, proclaimed to be entirely without sin. God's grace fills her with everything good and makes her devoid of all evil."However, as of 1532, Luther stopped celebrating the feast of theAssumption of Maryand also discontinued his support of theImmaculate Conception.John Calvinremarked, "It cannot be denied that God in choosing and destining Mary to be the Mother of his Son, granted her the highest honor."However, Calvin firmly rejected the notion that Mary can intercede between Christ and man.
Although Calvin andHuldrych Zwinglihonored Mary as the Mother of Christ in the 16th century, they did so less than Martin Luther.Thus the idea of respect and high honor for Mary was not rejected by the first Protestants; however, they came to criticize the Roman Catholics for venerating Mary. Following theCouncil of Trentin the 16th century, as Marian veneration became associated with Catholics, Protestant interest in Mary decreased. During the Age of the Enlightenment, any residual interest in Mary within Protestant churches almost disappeared, although Anglicans and Lutherans continued to honor her.
In the 20th century, some Protestants reacted in opposition to the Catholic dogma of theAssumption of Mary.The tone of theSecond Vatican Councilbegan to mend the ecumenical differences, and Protestants began to show interest in Marian themes.In 1997 and 1998, ecumenical dialogues between Catholics and Protestants took place, but, to date, the majority of Protestants disagree with Marian veneration and some view it as a challenge to theauthority of Scripture.
The various churches that form theAnglican Communionand theContinuing Anglicanmovement have different views on Marian doctrines and venerative practices given that there is no single church with universal authority within the Communion and that the mother church (theChurch of England) understands itself to be both "Catholic" and "Reformed".Thus unlike the Protestant churches at large, the Anglican Communion includes segments which still retain some veneration of Mary.
Mary's special position within God's purpose of salvation as "God-bearer" is recognized in a number of ways by some Anglican Christians.All the member churches of the Anglican Communion affirm in the historic creeds that Jesus was born of the Virgin Mary, and celebrates the feast days of thePresentation of Christ in the Temple. This feast is called in olderprayer booksthePurification of the Blessed Virgin Maryon 2 February. TheAnnunciationof our Lord to the Blessed Virgin on 25 March was from before the time ofBedeuntil the 18th century New Year's Day in England. The Annunciation is called the "Annunciation of our Lady" in the 1662Book of Common Prayer. Anglicans also celebrate in theVisitation of the Blessed Virginon 31 May, though in some provinces the traditional date of 2 July is kept. The feast of the St. Mary the Virgin is observed on the traditional day of the Assumption, 15 August. TheNativityof the Blessed Virgin is kept on 8 September.
The Conception of the Blessed Virgin Mary is kept in the 1662 Book of Common Prayer, on 8 December. In certainAnglo-Catholicparishes this feast is called the Immaculate Conception. Again, the Assumption of Mary is believed in by most Anglo-Catholics, but is considered apiousopinion by moderate Anglicans. Protestant-minded Anglicans reject the celebration of these feasts.
Prayers and venerative practices vary greatly. For instance, as of the 19th century, following theOxford Movement,Anglo-Catholicsfrequently pray theRosary, theAngelus,Regina caeli, and other litanies and anthems of Mary reminiscent of Catholic practices.Conversely,low churchAnglicans rarely invoke the Blessed Virgin except in certain hymns, such as the second stanza ofYe Watchers and Ye Holy Ones.
TheAnglican Society of Marywas formed in 1931 and maintains chapters in many countries. The purpose of the society is to foster devotion to Mary among Anglicans.High churchAnglicans espouse doctrines that are closer to Roman Catholics, and retain veneration for Mary, such asAnglican pilgrimagestoOur Lady of Lourdes, which have taken place since 1963, andpilgrimagestoOur Lady of Walsingham, which have taken place for hundreds of years.
Historically, there has been enough common ground between Roman Catholics and Anglicans on Marian issues that in 2005, a joint statement calledMary: grace and hope in Christwas produced through ecumenical meetings of Anglicans and Roman Catholic theologians. This document, informally known as the "Seattle Statement", is not formally endorsed by either the Catholic Church or the Anglican Communion, but is viewed by its authors as the beginning of a joint understanding of Mary.
Despite Martin Luther's harsh polemics against his Roman Catholic opponents over issues concerning Mary and the saints, theologians appear to agree that Luther adhered to the Marian decrees of theecumenical councilsand dogmas of the church. He held fast to the belief that Mary was a perpetual virgin and Mother of God.Special attention is given to the assertion that Luther, some 300 years before the dogmatization of theImmaculate ConceptionbyPope Pius IXin 1854, was a firm adherent of that view.Others maintain that Luther in later years changed his position on the Immaculate Conception, which, at that time was undefined in the church, maintaining however thesinlessness of Mary throughout her life.For Luther, early in his life, the Assumption of Mary was an understood fact, although he later stated that the Bible did not say anything about it and stopped celebrating its feast. Important to him was the belief that Mary and the saints do live on after death."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 to sophisticated polemics. His views are intimately linked to his Christocentric theology and its consequences for liturgy and piety."
Luther, while revering Mary, came to criticize the "Papists" 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. He considered the Roman Catholic practice of celebratingsaints' days and making intercessory requests addressed especially to Mary and other departed saints to beidolatry.His final thoughts on Marian devotion and veneration are preserved in a sermon preached at Wittenberg only a month before his death:
Certain Lutheran churches such as theAnglo-Lutheran Catholic Churchcontinue to venerate Mary and the saints in the same manner that Roman Catholics do, and hold all Marian dogmas as part of their faith.
Methodists do not have any additional teachings on the Virgin Mary except from what is mentioned in Scripture and the ecumenical Creeds. As such, Methodists generally accept the doctrine of the virgin birth, but reject the doctrine of the Immaculate Conception.John Wesley, the principal founder of the Methodist movement within the Church of England, believed that Mary "continued apure and unspotted virgin", thus upholding the doctrine of the perpetual virginity of Mary.Contemporary Methodism holds that Mary was a virgin before, during, and immediately after the birth of Christ.In addition, some Methodists also hold the doctrine of theAssumption of Maryas a pious opinion.
Nontrinitarians, such asUnitarians,Christadelphians,Jehovah's Witnesses, andLatter Day Saintsalso acknowledge Mary as the biological mother of Jesus Christ, but most reject any immaculate conception and do not recognize Marian titles such as "Mother of God". TheLatter Day Saint movement's viewaffirms the virgin birth of Jesusand Christ's divinity, but only as a separate being thanGod the Father. TheBook of Mormonrefers to Mary by name in prophecies and describes her as "most beautiful and fair above all other virgins"and as a "precious and chosen vessel."
In nontrinitarian groups that are alsoChristian mortalists, Mary is not seen as an intercessor between humankind and Jesus, whom mortalists would consider "asleep", awaiting resurrection.
The issue of the parentage ofJesus in the Talmudalso affects Jewish views of Mary. However, the Talmud does not mention Mary by name, and is considerate rather than only polemic.The story aboutPantherais also found in theToledot Yeshu, the literary origins of which can not be traced with any certainty, and given that it is unlikely to go before the 4th century, the time is too late to include authentic remembrances of Jesus.The Blackwell Companion to Jesusstates that theToledot Yeshuhas no historical facts and was perhaps created as a tool for warding off conversions to Christianity.The tales from theToledot Yeshudid impart a negative picture of Mary to ordinary Jewish readers.The circulation of theToledot Yeshuwas widespread among European and Middle Eastern Jewish communities since the 9th century.The name Panthera may be a distortion of the termparthenos("virgin") andRaymond E. Brownconsiders the story of Panthera a fanciful explanation of the birth of Jesus that includes very little historical evidence.Robert Van Voorststates that becauseToledot Yeshuis a medieval document with its lack of a fixed form and orientation towards a popular audience, it is "most unlikely" to have reliable historical information.Stacks of the copies of the Talmud were burnt upon a court order after the1240 Disputationfor allegedly containing material defaming the character of Mary.
The Virgin Mary holds a singularly exalted place inIslam, and she is considered by theQuranto have been the greatest woman in the history of humankind. The Islamic scripture recounts the Divine Promise given to Mary as being: ""O Mary! Surely Allah has selected you, purified you, and chosen you over all women of the world" (3:42).
Mary is often referred to by Muslims by the honorific titleSayedetina("Our Lady"). She is mentioned in the Quran as the daughter of Imran.
Moreover, Mary is the only woman named in the Quran and she is mentioned or referred to in the scripture a total of 50 times.Mary holds a singularly distinguished and honored position amongwomen in the Quran. Asura(chapter) in the Quran is titled "Maryam" (Mary), the onlysurain the Quran named after a woman, in which the story of Mary (Maryam) and Jesus (Isa) is recounted according to the view ofJesus in Islam.
In a narration ofhadithfrom ImamJa'far al-Sadiq, he mentions thatAllahrevealed toImran, "I will grant you a boy, blessed, one who will cure the blind and the leper and one who will raise the dead by My permission. And I will send him as an apostle to the Children of Israel." Then Imran related the story to his wife,Hannah, the mother of Mary. When she became pregnant, she conceived it was a boy, but when she gave birth to a girl, she stated "Oh my Lord! Verily I have delivered a female, and the male is not like the female, for a girl will not be a prophet," to whichAllahreplies in the Quran, "Allah knows better what has been delivered" (3:36). When Allah bestowed Jesus to Mary, he fulfilled his promise to Imran.
Mary was declared (uniquely along with Jesus) to be a "Sign of God" to humanity;as one who "guarded her chastity";an "obedient one";and dedicated by her mother to Allah whilst still in the womb;uniquely (amongst women) "Accepted into service by God";cared for by (one of the prophets as per Islam)Zakariya(Zacharias);that in her childhood she resided in the Temple and uniquely had access to Al-Mihrab(understood to be theHoly of Holies), and was provided with heavenly "provisions" by God.
Mary is also called a "Chosen One";a "Purified One";a "Truthful one";her child conceived through "a Word from God";and "chosen you above the women of the worlds(the material and heavenly worlds)".
The Quran relates detailed narrative accounts of Maryam (Mary) in two places,3:35-47and19:16-34. These state beliefs in both the Immaculate Conception of Mary and the virgin birth of Jesus.The account given inSurah Maryam19is nearly identical with that in the Gospel according toLuke, and 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 mentions how Mary was informed by an angel that she would become the mother of Jesus through the actions of God alone.
In the Islamic tradition, Mary and Jesus were the only children who could not be touched by Satan at the moment of their birth, for God imposed a veil between them and Satan.According to the authorShabbir Akhtar, the Islamic perspective on Mary's Immaculate Conception is compatible with the Catholic doctrine of the same topic.
The Quran says that Jesus was the result of a virgin birth. The most detailed account of the annunciation and birth of Jesus is provided in Suras 3 and 19 of the Quran, where it is written that God sent an angel to announce that she could shortly expect to bear a son, despite being a virgin.
TheDruze faithholds the Virgin Mary, known asSayyida Maryam, in high regard.Although theDruze religionis distinct from mainstreamIslamandChristianity, it incorporates elements from both and honors many of their figures, including the Virgin Mary.The Druze revere Mary as a holy and pure figure, embodying virtue and piety.She is respected not only for her role as the mother of Messiah Jesus but also for her spiritual purity and dedication to God.In regions whereDruze and Christians coexist, such as parts ofLebanon,SyriaandIsrael, theveneration of Maryoften reflects a blend of traditions.Shared pilgrimage sites and mutual respect for places like theChurch of Saidet et TalléinDeir el Qamar,theOur Lady of Lebanonshrine inHarrisa, theOur Lady of Saidnaya MonasteryinSaidnaya, and theStella Maris MonasteryinHaifaexemplify this.
Historical records and writings by authors like Pierre-Marie Martin and Glenn Bowman show that Druze leaders and community members have historically shown deep reverence forMarian sites.They often sought her intercession before battles or during times of need, demonstrating a cultural and spiritual integration of Marian veneration into their religious practices.
TheBahá'í Faithvenerates Mary as the mother of Jesus. TheKitáb-i-Íqán, the primary theological work of the Bahá'í religion, describes Mary as "that most beauteous countenance," and "that veiled and immortal Countenance." The Bahá'í writings claim Jesus Christ was "conceived of the Holy Ghost"and assert that in theBahá'í Faith"the reality of the mystery of the Immaculacy of the Virgin Mary is confessed."
The statement found inMatthew 1:25that Joseph did not have sexual relations with Mary before she gave birth to Jesus has been debated among scholars, with some saying that she did not remain a virgin and some saying that she was a perpetual virgin.Other scholars contend that the Greek wordheos("until") denotes a state up to a point, but does not mean that the state ended after that point, and that Matthew 1:25 does not confirm or deny the virginity of Mary after the birth of Jesus.According to Biblical scholarBart Ehrman, the Hebrew wordalmah, meaning young woman of childbearing age, was translated into Greek asparthenos, which often, though not always, refers to a young woman who has never had sex. In Isaiah 7:14, it is commonly believed by Christians to be the prophecy of the Virgin Mary referred to in Matthew 1:23.While Matthew and Luke give differing versions of the virgin birth, John quotes the uninitiated Philip and the disbelieving Jews gathered at Galilee referring to Joseph as Jesus' father.
Other biblical verses have also been debated; for example, the reference made by Paul the Apostle that Jesus was made "of the seed of David according to the flesh" (Romans 1:3)meaning that he was a descendant of David through Joseph.
From the early stages of Christianity, belief in the virginity of Mary and the virgin conception of Jesus, as stated in the gospels, holy and supernatural, was used by detractors, both political and religious, as a topic for discussions, debates, and writings, specifically aimed to challenge the divinity of Jesus and thus Christians and Christianity alike.In the 2nd century, as part of hisanti-ChristianpolemicThe True Word, the pagan philosopherCelsuscontended that Jesus was actually the illegitimate son of a Roman soldier namedPanthera.The Church FatherOrigendismissed this assertion as a complete fabrication in his apologetic treatiseAgainst Celsus.How far Celsus sourced his view from Jewish sources remains a subject of discussion.
Justin Martyrwas among the first to draw aparallel between Eve and Mary. This derives from his comparison of Adam and Jesus. In hisDialogue with Trypho, written sometime between 155 and 167,he explains:
It is possible that the teaching of Mary as the New Eve was part of the apostolic tradition rather than merely Justin Martyr's own creation.Irenaeus,bishop of Lyon, also takes this up, inAgainst Heresies, written about the year 182:
During the second century, the Gospel of James was also written. According toStephen J. Shoemaker, "its interest in Mary as a figure in her own right and its reverence for her sacred purity mark the beginnings of Marian piety within early Christianity".
During the Age of Martyrs and at the latest in the fourth century, the majority of the most essential ideas of Marian devotion already appeared in some form – in the writings of theChurch Fathers, apocrypha and visual arts. The lack of sources makes it unclear whether the devotion to Mary played a role in liturgical use during the first centuries of Christianity.In the 4th century, Marian devotion in a liturgical context becomes evident.
The earliest known Marian prayer (theSub tuum praesidium, orBeneath Thy Protection) is from the 3rd century (perhaps 270), and its text was rediscovered in 1917 on a papyrus in Egypt.According to some sources,Theonas of Alexandriaconsecrated one of the first holy places dedicated to Mary during the late 3rd century. An even earlier place has been found in Nazareth, dated to the previous century by some scholars.Following theEdict of Milanin 313, by the 5th century artistic images of Mary began to appear in public and larger churches were being dedicated to Mary, such as theBasilica di Santa Maria Maggiorein Rome.At theCouncil of Ephesusin 431, Mary was officially declared theTheotokos, meaning "God-bearer"or "Mother of God". The term had possibly been used for centuriesor at least since the early 300s, when it seems to have already been in established use.
The Council of Ephesus was long thought to have been held at a church in Ephesus which had been dedicated to Mary about a hundred years before.Though, recent archeological surveys indicate that St. Mary's Church in Ephesus did not exist at the time of the Council or, at least, the building was not dedicated to Mary before 500.TheChurch of the Seat of MaryinJudeawas built shortly after the introduction of Marian liturgy at the council of Ephesus, in 456, by a widow named Ikelia.
According to the 4th-century heresiologistEpiphanius of Salamis, the Virgin Mary was worshipped as amother goddessin the Christian sect ofCollyridianism, which was found throughout Arabia sometime during the 300s AD. Collyridianism had women performing priestly acts, and made bread offerings to the Virgin Mary. The group was condemned as heretical by theRoman Catholic Churchand was preached against byEpiphanius of Salamis, who wrote about the group in his writings titledPanarion.
During the era of theByzantine Empire, Mary was venerated as the virginal Mother of God and as an intercessor.
Ephesusis a cultic centre of Mary, the site of the first church dedicated to her and the rumoured place of her death. Ephesus was previously a centre for worship ofArtemis, a virgin goddess; theTemple of Artemisthere is regarded as one of theSeven Wonders of the Ancient World. The cult of Mary was furthered byQueen Theodorain the 6th century.According to William E. Phipps, in the bookSurvivals of Roman Religion,"Gordon Laing argues convincingly that the worship of Artemis as both virgin and mother at the grand Ephesian temple contributed to the veneration of Mary."
The Middle Ages saw many legends about Mary, her parents, and even her grandparents.Mary's popularity increased dramatically from the 12th century,linked to the Roman Catholic Church's designation of Mary asMediatrix.
Over the centuries, devotion and veneration to Mary has varied greatly among Christian traditions. For instance, while Protestants show scant attention to Marian prayers or devotions, of all the saints whom the Orthodox venerate, the most honored is Mary, who is considered "more honorable than theCherubimand more glorious than theSeraphim".
Orthodox theologianSergei Bulgakovwrote: "Love and veneration for the Virgin is the soul of Orthodox piety. A faith in Christ which does not include [...] His mother is another faith, another Christianity from that of the Orthodox Church."
Although the Catholics and the Orthodox may honor and venerate Mary, they do not view her as divine, nor do they worship her. Roman Catholics view Mary as subordinate to Christ, but uniquely so, in that she is seen as above all other creatures.Similarly, Bulgakov wrote that the Orthodox view Mary as "superior to all created beings" and "ceaselessly pray for her intercession". However, she is not considered a "substitute for the One Mediator" who is Christ."Let Mary be in honor, but let worship be given to the Lord", he wrote.Similarly, Catholics do not worship Mary as a divine being, but rather "hyper-venerate" her. In Roman Catholic theology, the termhyperduliais reserved for Marian veneration,latriafor the worship of God, andduliafor the veneration of other saints and angels.The definition of the three level hierarchy oflatria,hyperduliaandduliagoes back to theSecond Council of Nicaeain 787.
Devotions to artistic depictions of Mary vary among Christian traditions. There is a long tradition ofCatholic Marian artand no image permeatesCatholic artas does the image ofMadonna and Child.The icon of the VirginTheotokoswith Christ is, without doubt, the most venerated icon in the Orthodox Church.Both Roman Catholic and Orthodox Christians venerate images and icons of Mary, given that theSecond Council of Nicaeain 787 permitted their veneration with the understanding that those who venerate the image are venerating the reality of the person it represents,and the 842 Synod of Constantinople confirming the same.According to Orthodox piety and traditional practice, however, believers ought to pray before and venerate only flat, two-dimensional icons, and not three-dimensional statues.
The Anglican position towards Mary is in general more conciliatory than that of Protestants at large and in a book he wrote about praying with the icons of Mary,Rowan Williams, formerarchbishop of Canterbury, said: "It is not only that we cannot understand Mary without seeing her as pointing to Christ; we cannot understand Christ without seeing his attention to Mary."
On 4 September 1781, 11 families ofpobladoresarrived from the Gulf of California and established a city in the name ofKing Carlos III. The small town was namedEl Pueblo de Nuestra Señora de los Ángeles de la Porciúncula(after our Lady of the Angels), a city that today is known simply asLos Angeles. In an attempt to revive the custom of religious processions within theArchdiocese of Los Angeles, in September 2011 theQueen of Angels Foundation, and founder Mark Anchor Albert, inaugurated an annual Grand Marian Procession in the heart ofDowntown Los Angeles' historic core. This yearly procession, held on the last Saturday of August and intended to coincide with the anniversary of the founding of the City of Los Angeles, begins at theCathedral of Our Lady of the Angelsand concludes at the parish ofLa Iglesia de Nuestra Señora Reina de los Angeleswhich is part of theLos Angeles Plaza Historic District, better known as "La Placita".
The earliest feasts that relate to Mary grew out of the cycle of feasts that celebrated theNativity of Jesus. Given that according to the Gospel of Luke (Luke 2:22–40),40 days after the birth of Jesus, along with thePresentation of Jesus at the Temple, Mary was purified according to Jewish customs. The Feast of the Purification began to be celebrated by the 5th century, and became the "Feast ofSimeon" inByzantium.
In the 7th and 8th centuries, four more Marian feasts were established inEastern Christianity. In theWest, a feast dedicated to Mary, just before Christmas was celebrated in the Churches ofMilanandRavennain Italy in the 7th century. The four Roman Marian feasts of Purification, Annunciation, Assumption and Nativity of Mary were gradually and sporadically introduced into England by the 11th century.
Over time, the number and nature of feasts (and the associatedTitles of Mary) and the venerative practices that accompany them have varied a great deal among diverse Christian traditions. Overall, there are significantly more titles, feasts and venerative Marian practices amongRoman Catholicsthan any other Christians traditions.Some such feasts relate to specific events, such as the Feast ofOur Lady of Victory, based on the 1571 victory of thePapal Statesin theBattle of Lepanto.
Differences in feasts may also originate from doctrinal issues—theFeast of the Assumptionis such an example. Given that there is no agreement among all Christians on the circumstances of the death,Dormitionor Assumption of Mary, the feast of assumption is celebrated among some denominations and not others.While the Roman Catholic Church celebrates the Feast of the Assumption on 15 August, someEastern Catholicscelebrate it asDormition of theTheotokos, and may do so on 28 August, if they follow theJulian calendar. TheEastern Orthodoxalso celebrate it as the Dormition of theTheotokos, one of their 12Great Feasts. Protestants do not celebrate this, or any other Marian feasts.
The veneration of Marianrelicsused to be common practice before theReformation. It was later largely surpassed by the veneration of Marian images.
As Mary's body is believed by most Christians to have beentaken up into the glory of heaven, her bodily relics have been limited to hair, nails andbreast milk.
According toJohn Calvin's 1543Treatise on Relics, her hair was exposed for veneration in several churches, including inRome,Saint-Flour,ClunyandNevers.
In this book, Calvin criticized the veneration of the Holy Milk due to the lack of biblical references to it and the doubts about the veracity of such relics:
Although the veneration of Marian bodily relics is no longer a common practice today, there are some remaining traces of it, such as theChapel of the Milk GrottoinBethlehem, named after Mary's milk.
Clothes which are believed to have belonged to Mary include theCincture of the Theotokoskept in theVatopedi monasteryand herHoly Girdlekept inMount Athos.
Other relics are said to have been collected during laterMarian apparitions, such as her robe, veil, and part of her belt which were kept inBlachernae churchinConstantinopleafter she appeared there during the 10th century. These relics, now lost, are celebrated by theEastern OrthodoxandByzantine Catholic Churchesas theIntercession of the Theotokos.
Few other objects are said to have been touched or given by Mary duringapparitions, notably a 1531 image printed on atilma, known asOur Lady of Guadalupe, belonging toJuan Diego.
Places where Mary is believed to have lived include theBasilica della Santa CasainLoreto, Marche, and theHouse of the Virgin MaryinEphesus.
Eastern Christiansbelieve that she died and was put in theTomb of the Virgin MarynearJerusalembefore theAssumption.
The belief that Mary's house was inEphesusis recent, as it was claimed in the 19th century based on the visions ofAnne Catherine Emmerich, anAugustinian nunin Germany.It has since been named as theHouse of the Virgin MarybyRoman Catholic pilgrimswho consider it the place where Mary lived until her assumption.The Gospel of John states that Mary went to live with theDisciple whom Jesus loved,traditionally identifiedasJohn the EvangelistandJohn the Apostle.IrenaeusandEusebius of Caesareawrote in their histories that John later went to Ephesus, which may provide the basis for the early belief that Mary also lived in Ephesus with John.
The apparition ofOur Lady of the Pillarin the first century was believed to be abilocation, as it occurred inSpainwhile Mary was living in Ephesus or Jerusalem. The pillar on which she was standing during the apparition is believed to be kept in theCathedral-Basilica of Our Lady of the PillarinZaragozaand is therefore venerated as a relics, as it was in physical contact with Mary.
In paintings, Mary is traditionally portrayed inblue. This tradition can trace its origin to the Byzantine Empire, fromc.500AD, where blue was "the colour of an empress". A more practical explanation for the use of this colour is that in Medieval and Renaissance Europe, the blue pigment was derived from the rocklapis lazuli, a stone of greater value than gold, which was imported from Afghanistan. Beyond a painter's retainer, patrons were expected to purchase any gold or lapis lazuli to be used in the painting. Hence, it was an expression of devotion and glorification to swathe the Virgin in gowns of blue. Transformations in visual depictions of Mary from the 13th to 15th centuries mirror her "social" standing within the Church and in society.
Traditional representations of Mary include thecrucifixionscene, calledStabat Mater.While not recorded in the Gospel accounts, Mary cradling the dead body of her son is a common motif in art, called a "pietà" or "pity".
In the Egyptian, Eritrean, and Ethiopian tradition, Mary has been portrayed in story and paint for centuries.Beginning in the 1600s, however, highland Ethiopians began portraying Mary performing a variety of miracles for the faithful, including paintings of her giving water to a thirsty dog, healing monks with her breast milk, and saving a man eaten by a crocodile.Over 1,000 suchstoriesabout her exist in this tradition, and about one hundred of those have hundreds of paintings each, in various manuscripts, adding up to thousands ofpaintings.
Mary has been portrayed in various films and on television, including: