Virgin Mary

It is celebrated on 15 August, every year.

The 12 of December is Mexico's most important religious holiday. The day in the year 1531 when the Blessed Virgin Mary appeared to Juan Diego and asked for a church to be built there so she could be close to the people.

A:

Mother Teresa was a real, historical person. There are serious doubts as to whether Moses was a real, historical person - over 90 per cent of scholars are reported to believe there was no Exodus from Egypt as described in the Bible.

Answer:

Mother Teresa was Roman Catholic. Moses was Israelite (what is now called Jewish).

The archangel Gabriel's words to Mary are well-known because they form the beginning of the Hail Mary prayer: Haile thou that art highly favoured, the Lord is with thee: Blessed art thou among women. Luke 1:28 KJV

Elizabeth's greeting to Mary then complements Gabriel's greeting in the next part of the Hail Mary prayer: Blessed art thou among women, and blessed is the fruite of thy wombe. Luke 1:42 KJV

Gabriel and Elizabeth's words are also commonly recognized from the Latin Vulgate: Ave Maria, gratia plena, Dominus tecum benedicta tu in mulieribus, et benedictus fructus ventris tui Iesus.

which is commonly translated as Hail Mary, full of grace, the Lord is with thee. Blessed art thou among women, and blessed is the fruit of thy womb.

It is worth noting that gratia plena, full of grace, or highly favored, is a translation, rather than a transliteration of the original Greek. That is, gratia plena or full of grace in Greek would be pleres charitos (πλήρης χάριτος),whereas St. Luke chooses to use kecharitomene(κεχαριτωμένη).

Scholar Rene Laurentin points out that both theologically and philologically, kecharitomene indicates "a transformation of the subject." (Laurentin 1986, pp. 18-19) It is then natural to ask, in what sense was Mary transformed? Building on Laurentin's work, apologist Karl Keating indicates that in Greek, the word kecharitomene indicates a perfection of grace. A perfection in the original Greek context, he continues, must be perfect not only intensively, but extensively over time as well. (Keating 1988, p. 269)

Thus, when Gabriel greeted Mary as kecharitomene, or full of grace, he was greeting and recognizing her as being a perfectly transformed subject, perfectly transformed by grace both intensively in the moment, as well as extensively from the moment of her conception. This understanding of kecharitomene is also why many of the early Church Fathers refer to Mary as immaculata, i.e. stainless or without sin, thus laying Scriptural groundwork for the Church's understanding of the Immaculate Conception of Mary.

Absolute versus Relative Perfection

Theologians also carefully distinguish between Mary kecharitomene and pleres charitos as is predicated of Jesus (cf. Jn 1:14). Here the distinction in perfections of grace is absolute versus relative; i.e. Fulness can be understood in two senses; either one has all there is of something (absolute fulness), or one has all he can hold at the moment (relative fulness). Only Christ possesses an absolute plenitude of grace, perfect both intensively and extensively. Mary's fulness of grace is relative... (Donlan et. al. 1958, pp. 260-261)

Thus, on the one hand, kecharitomene and pleres charitos both commonly connote a perfection in duration or time. That is, Mary (kecharitomene) and Jesus (pleres charitos) both had a fulness of grace at each and every moment of time in their lives.

On the other hand, the perfection in intensity of grace over time differs between the two. As theologians point out, the grace, sanctity or holiness of Jesus is the same at the moment of His conception, as it is at His Virgin Birth, as it is through His life, death, resurrection and ascension into heaven. The intensity of His grace, sanctity or holiness does not increase over time. This is because of the hypostatic union of His human nature to His Divine Nature.

With Mary, the perfect intensity of grace at one moment may be added, as it were, to the perfect intensity of grace at the next moment. In this sense, Mary grows perfectly in grace, holiness and sanctity from the moment of her Immaculate Conception to the end of her life; i.e. the grace of Mary (kecharitomene) is relatively perfect, whereas the grace of Jesus (pleres charitos) is absolutely perfect.

Closing Note

N.B. The theological position presented above is sometimes referred to as high Christology. Other theologians take the route of what is sometimes referred to as low Christology; cf. Luke 2:52. Although there is a prima faciae apparent (though perhaps not actual) contradiction in drawing the distinction in grace between Mary and Jesus through low Christology, this is not to say that the obstacles are insurmountable through such an approach.

REFERENCES

The Bible Museum. The Bible: 1611 King James Version: 1st Edition, 1st Printing, (Goodyear, AZ: The Bible Museum, 2006).

Brown, R. Comfort, P. trans. Douglas, J. ed. et. al. The New Greek-English Interlinear New Testament, (Wheaton, IL: Tyndale House Publishers, Inc. 1990).

Donlan, T. Cunningham, F. Rock, A. Christ, and His Sacraments, (Dubuque, IA: The Priory Press, 1958).

Laurentin, R. The Truth of Christmas Beyond the Myths, (Petersham, MA: St. Bede's Publications, 1986).

Keating, K. Catholicism and Fundamentalism - The Attack on "Romanism" by "Bible Christians", (San Francisco, CA: Ignatius Press, 1988).

The angel told her that she was to carry the Child of God.

It is not directly stated in The Bible. Popular tradition says her parents were named Anne or Anna ( which means Grace) and Joachim. the Agreda ( City Of God) is in effect a Marian biography but is largely based on unsupported theorizing.

The exact year is not known. However, it was probably about the year 20 B.C.

Mother Mary's birthday is celebrated on September 8th
This is hard to say, as they got married young then, and Mary was only engaged to Joseph. Also there were no records of birth and death like today.

When the Angel Gabrie (added: according to the Catholic, Eastern Orthadox, Greek Orthadox, Oreintal Orthadox and certain protestant faiths it was the archangel Gabriel), l came to visit Mary to tell her that she would conceive and bare a Son, She asked a very similar question:

"How can this be, since I know not a man?" (Luke 1:34) (the word 'know' means in plain language, sexual intercourse - Mary was thus asking how it could be she was going to be pregnant outside of the normal manner)

The angel answered:

"The Holy Spirit will come upon you, therefore the Child will be Holy, the Son of God. For nothing is impossible with God" (Luke 1:35)

Mary conceived Baby Jesus through the Holy Spirit and not through man, therefore the Child was the Son of God.

Also because GOD is all powerful, he can cause a virgin to conceive (aka give birth) to a child. This fact is recorded several times across the Bible in numerous verses. Isaiah 7:14 says "...Behold a virgin shall conceive, and bear a son and shall call his name Immanuel.1" 1= Immanuel means lit. GOD With Us

No, she didn't.

In the Bible there are many incidences where the brothers and sisters of Jesus are mentioned or even named:

• Matthew 12:46 (NIV) While Jesus was still talking to the crowd, his mother and brothers stood outside, wanting to speak to him.
• Luke 8:19 (NIV) Now Jesus' mother and brothers came to see him, but they were not able to get near him because of the crowd.
• Mark 3:31 (NIV) Then Jesus' mother and brothers arrived. Standing outside, they sent someone in to call him.
• Matthew 13:55 (NIV) "Isn't this the carpenter's son? Isn't his mother's name Mary, and aren't his brothers James, Joseph, Simon and Judas?
• Matthew 13:56 (NIV) Aren't all his sisters with us? Where then did this man get all these things?"
• John 7:1-10 (NIV) After this, Jesus went around in Galilee, purposely staying away from Judea because the Jews there were waiting to take his life. 2 But when the Jewish Feast of Tabernacles was near, 3 Jesus' brothers said to him, "You ought to leave here and go to Judea, so that ....
• Acts 1:14 (NIV) They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers.
• Galatians 1:19 (NIV) I saw none of the other apostles-only James, the Lord's brother.

Therefore there is no biblical reason to believe that these siblings are anything other than the actual children of Joseph and Mary and real brothers and sisters (or, at least half-brothers and half-sisters with respect to Mary conceiving by the Holy Spirit).

The Virgen de Guadalupe is one of the titles of the Blessed Virgin Mary and she was born about the year 15 BC.
There is only one Virgin Mary. The Virgin of Guadalupe, Fatima, Lourdes, and all the different invocations are of the one and only mother of God. She was born in Galilee, although there are different opinions as to when, since there is no record in the bible as to how old she was at Christ's birth (although it is presumed she is young).

So, to answer your question, the Virgin Mary was born in Galilee, Nazareth.

Immaculate Conception refers to the conception of Mary (Mother of Jesus) by two mortal parents through sexual intercourse. Immaculate refers to the view that she was born without the stain of Original Sin. It is further believed that, because of this, she lived a life without sin.

In other words: Immaculate Conception refers to the circumstances of Mary's birth, not Jesus' (Jesus' birth was the Incarnation, and while His conception was certainly immaculate (which means "without stain or flaw"), it's not theImmaculate Conception with capital letters).

The Virgin Birth refers to the Incarnation - the conception and birth of Our Lord through the intervention of the Holy Spirit and not through normal sexual relations with a human father.

Gabriel in the Old Testament

Mary's angel Gabriel is also the angel who appeared to Daniel in the Old Testament (cf. Daniel 8,9)

Gabriel in the Hail Mary

It is also worth noting that the archangel Gabriel's words to Mary form the beginning of the Hail Mary prayer:

Haile thou that art highly favored, the Lord is with thee: Blessed art thou among women. Luke 1:28 KJV

In the Hail Mary, Elizabeth's greeting then complements Gabriel's greeting, i.e.

Blessed art thou among women, and blessed is the fruite of thy wombe. Luke 1:42 KJV

Gabriel's Feast Day

The feast day of Gabriel, along with Raphael and Michael (the only other angels identified by name in Scripture), is celebrated on September 29th, commonly referred to as Michaelmas Day. (cf. Thurston & Attwater 1956, p.677)

REFERENCES

The Bible Museum. The Bible: 1611 King James Version: 1st Edition, 1st Printing, (Goodyear, AZ: The Bible Museum, 2006).

Thurston, H. Attwater, D. Butler's Lives of the Saints, Complete Edition, Vol. III, (Notre Dame, IN: Ave Maria Press, Inc., 1956).

Mary's father was Eli or Heli of the tribe of Judah.

Mary, the mother of Jesus, was the daughter of Heli.

However, the genealogy given by Luke actually names Joseph, Mary's husband as being '[son] of Heli.' ~Luke ch 3 v23.

(Elsewhere, Joseph's father is recorded as being a man called Jacob. -Matthew 1:16)

Evidently Matthew is listing Joseph's ancestry, and Luke is listing Mary's ancestry.

But why is Mary's name not then recorded in Luke's list? M'Clintock and Strong's Cyclopaedia explains that the Jews, in constructing their genealogical tables, reckoned wholly by males, and where the blood of the grandfather passed to the grandson through a daughter, the name of the daughter was omitted. In her place they put the name of that daughter's husband as the descendant of the maternal grandfather. (See Numbers Ch . 26 v 33; & Ch 27vs 4-7)

Doubtless this is why Luke omitted Mary's actual name from her genealogical record, inserting, not her name, but the name of her husband in that table of her family tree.

that is not true. Hebrew records show the parents of maryam מרימ in Hebrew, from which the name Mary derives. and her parents names were =father יהויקים =yehoyaqim and her mother's name was חנה = xannah from which the name Anna derives. both of her parents have a history among Hebrew records...but don't mistake Jews for hebrews....hebrews are originally a brown skinned people. that is why my master whom English speakers erroneously call Jesus the christ...whose name as told by Hebrew prophets before there was any such thing as Christianity...is יהושע = yehowsha"a ....that is the reason my master yehowshua hid in the egyptland...he didnt just go there, he hid there, and a pale skinned person could not have hid in egyptland in those days, because that was before the europeans and Arabs invaded the lands with their religious wars. the people of egyptland are brown skinned, as shown by their many arts throughout their history

Catholic Answer:

2000 years of Catholic tradition name Saint Joachim as the father of the Blessed Virgin Mary. He and his wife, Anne, are named as Mary's parents in the apocryphal Gospel of James. We have nothing to confirm this so it must stand as a legend. However, it makes little difference as we know Mary had parents. It would make little difference if their names were Ozzie and Harriet or Homer and Marge. If it was the Secret Garden, then it didn't describe her dad's name, but her uncle's name is Mr.Craven.

No. Matthew 1:25 says that Joseph "had no union with her until she gave birth to a son." But after his birth it is recorded in the bible that Jesus had siblings (eg. Matthew 12:46 "While Jesus was still talking to the crowd, his mother and brothers stood outside, wanting to speak to him."..... I think the whole immaculate conception thing was a one time offer. Guessing these siblings happened the normal way then, so no, she did not remain a virgin. If you want more information check out the website below:

from A Biblical Defense of Catholicism, by Dave Armstrong, Sophia Institute Press, © 2003

The Perpetual virginity of Mary

Pope Paul IV, in his Constitution, Cum Quorumdam Hominum, of 1555, expressed the constant teaching of the Catholic Church concerning both the virgin birth of Jesus Christ and the perpetual virginity of Mary:

We question and admonish all those who . . . have asserted, taught, and believed . . . that our Lord . . . was not conceived from the Holy Spirit according to the flesh in the womb of the Blessed Mary ever Virgin, but, as other men, from the see of Joseph . . . or that the same Blessed Virgin Mary is not truly the mother of God and did not retrain her virginity intact before the birth, in the birth, and perpetually after the birth. (In Neuner and Dupuis, The Christian Faith, 217. See CCC, pars 484-486, 496-498, 502-506, 510, 723 (for the virgin birth); pars 499-501, 507, 510, 721 (for the perpetual virginity of Mary))

The Greek word for brother in the New Testament is adelphos. The well-known Protestant linguistic reference An Expository Dictionary of the New Testament Words defines it as follows:

1. Male children of the same parents . . .

2. Male descendants of the same parents, Acts 7:23, 26; Hebrews 7:5 . . .

4. People of the same nationality, Acts 3:17, 22; Romans 9:3 . . .

5. Any man, a neighbor, Luke 10:29; Matthew 5:22, 7:3;

6. Persons united by a common interest, Matthew 5:47;

7. Persons united by a common calling, Revelation 22:9;

8. Mankind, Matthew 25:40; Hebrews 2:17;

9. The disciples, and so, by implication, all believers, Matthew 28:10; John 20:17;

10. Believers, apart from sex, Matthew 23:8; Acts 1:15; Romans 1:13; 1 Thessalonians 1:4; Revelation 19:10 (the word sisters is used of believers, only in 1 Timothy 5:2) . . . . (Vine, An Expository Dictionary of New testament Words, Vol. 1, 154-155.)

It Is evident, therefore, from the range of possible definitions of adelphos, that Jesus' "brothers" need not necessarily be siblings of Jesus on linguistic grounds, as many commentators, learned and unlearned, seem to assume uncritically. Be examining the use of adelphos and related words in Hebrew, and by comparing Scripture with Scripture ("exegesis"), one can determine that most sensible explanation of all the biblical date taken collectively. Many examples prove that adelphos has a very wide variety of meanings:

In the King James Version, Jacob is called the "brother" of his Uncle Laban (Gen. 29:15; 29:10). The same thing occurs with regard to Lot and Abraham (Gen. 14:14; 11:26-27). The Revised Standard Version uses "kinsman" at 29:15 and 14:14.

Use of brother or brethren for mere kinsmen: Deuteronomy 23:7; 2 Samuel 1:26; 1 Kings 9:14, 20:32; 2 Kings 10:13-14; Jeremiah 24:9; Amos 1:9).

In Luke 2:41-51, ... it is fairly obvious that Jesus is the only child....

Jesus himself uses brethren in the larger sense: Matthew 23:8, 23:1; 12:49-50.

The term Firstborn means pre-eminent and nowhere assumes later siblings, etc.

Lourdes is the place where, in 1858, a young girl, Bernadette Soubirous, supposedly saw apparitions of the Virgin Mary in a grotto. Robert A. Scott (Miracle Cures) describes how the Catholic Church soon saw the commercial possibilities of these apparitions and aggressively marketed Lourdes as a place of pilgrimage. Of course, we can never be sure that Mary did appear to young Bernadette, as no one else was ever able to see the visions she described, even when they accompanied her.

Scott says that visions of the Virgin Mary since medieval times have been to young children, and

are almost invariably associated with isolated rural settings and persons on the margins of society. The village, as it was then, was a suitable rural location.

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Throughout the past 2,000 years of history, Our Blessed Lady has appeared numerous times, with the same message every time: that people need to repent of their sins, believe in her Son, pray, and reform their lives. When Our Blessed Lady does appear, it is used to an innocent who has, as yet, been untouched by the "world, the flesh, and the Devil." Lourdes was one of these incidents. One of the outstanding differences with her appearance at Lourdes were the spring, which was not there before, and the healing miracles which have occurred there right from the beginning.

Because of these miracles, people continue to pilgrimage to Lourdes and pray for the Virgin’s intercession.

There have been uncounted miracles at Lourdes over the years. For the most part these are miracles which cannot be seen - spiritual and mental healings. However, the most amazing part, since the very beginning, has been the physical healings, of which there have been literally thousands. Because of skeptics and others who are wont to disparage this, the Church has been very cautious about proclaiming real miracles, and the unbelievable strictness of the requirements for a "complete physical healing miracle" mean that very few are actually accounted miracles on the Church's official lists: for the miracle to be recorded by the Church, it must be completely unexpected, the patient must be taking no medications or other treatments which might have effected the cure; the cure must be total and lasting, and totally unexplainable. Of the nearly 7,000 recorded miracles, only 67 have been validated as meeting all of the Vatican's stringent requirements. (See the third link at the bottom) But if you talk to any serious pilgrim who has gone to Lourdes with a real problem for healing, 90% of the time they will tell you that, for them, they had a real healing somehow. The 67 cases are indications beyond any possible skeptic, proving that Our Blessed Lady is indeed praying to God to work these miracles, and everyone who has gone and asked God for healing is touched in some way. Some of the cures have been inexplicitly worked on non-believers who weren't even aware of where they were.