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In Christianity and Islam, Mary ( Judæo-Aramaic מרים Maryām "Bitter"; Septuagint Greek Μαριαμ, Mariam, Μαρια, Maria; Arabic: Maryem, مريم) is the mother of Jesus Christ and the betrothed of Joseph.
Most, though not all, historians accept that Jesus of Nazareth was a historical figure, even if they accept nothing or almost nothing of the account given of his life in the Christian Gospels. Mary ( Miriam in Hebrew, Mariam in Greek) is mentioned by name in three of the four Gospels, and the Book of Acts, although not by name in the Gospel of JohnThe Gospel of John is the fourth gospel in the usual sequence of the canon as printed in the New Testament, and most agree it was the fourth to be written. Like the other three gospels, it contains an account of the life of Jesus. The Gospel of John is th. As such his mother holds some interest as a historical figure, and there seems to be no reason not to accept the Christian tradition that her name was Miriam.
It is generally agreed that she was a young woman when she first became a mother. Some insight into traditions concerning her later life, e.g., that she died between three and 15 years after the crucifixionJesus typically, and inaccurately, show him supported by nails through the palms. Crucifixion is an ancient method of execution, in which the victim was tied or nailed to a large wooden cross ( Latin: crux and left to hang there until dead. Crucifixion ha of Jesus, can be found in the ApocryphaIntro In every-day conversation, apocryphal means "of questionable (or lacking) authenticity", describing a story nevertheless frequently told and widely believed. In literature, apocrypha refers to works that purport to have been created by somebody othe. Assuming that Jesus died in his 30s, there is also little reason to doubt that his mother could be still alive at the time of his death, or that she could have witnessed it. Beyond the accounts given in the Gospels and a few other early Christian sources, however, there is no independent or verifiable information about any aspect of Mary's life. An account of the childhood of Mary is given in the mid-2nd century Gospel of JamesThe Gospel of James is an apocryphal gospel also sometimes known as the Infancy Gospel of James or the Protevangelium of James probably written about 150 AD. The document presents itself as written by James: "I, James, wrote this history in Jerusalem..The Roman CatholicThis article considers Catholicism in the broadest ecclesiastical sense. See Catholicism (disambiguation) for alternative meanings Catholicism has two main ecclesiastical meanings, described in Webster's Dictionary as: a) "the whole orthodox Christian chu and Eastern Orthodox traditions built around the figure of Mary, and the centuries of Marian cult derived from the Catholic and Eastern Orthodox Christian churches, are based on faithThis article discusses faith in a religious context. For other uses, see faith (disambiguation). The best starting point, before digging into subjective human associations with the heavily-loaded word, is reviewing the very simple dictionary definitions o, traditions of the Church Fathers, and their interpretations of the Scriptures ¹ .
Little is known of her personal history from the New Testament. A genealogy for Mary is given in LukeThe Gospel of Luke is the third of the four canonical Gospels of the New Testament, which tell the story of Jesus Christ's life, death, and resurrection. Although the text does not name its author, the modern consensus follows the traditional view that th 3. According to Luke, she was of the tribe of Judah and the lineage of David (Ps. 132:11; Luke 1:32). She was cousin by marriage to Elisabeth, who was of the lineage of Aaron (Luke 1:36). She resided at Nazareth with her parents, while betrothed to Joseph. During her betrothal, the angel Gabriel announced to her that she was to be the mother of the promised Messiah while remaining yet a virgin (Luke 1:35). After this she went to visit her cousin Elisabeth, who was living with her husband Zacharias (probably at Juttah, Josh. 15:55; 21:16, in the neighbourhood of Maon), at a considerable distance, about 160 Km, from Nazareth. Immediately on entering the house she was saluted by Elisabeth as the mother of her Lord, and then forthwith gave utterance to her hymn of thanksgiving (Luke 1:46-56; comp. 1 Sam. 2:1-10) commonly known as the Magnificat. After three months Mary returned to her own home in Nazareth. Joseph was told in a dream (Matt. 1:18-25) of her condition, and took her to his own home. Soon after this the decree of Augustus (Luke 2:1) required that they should proceed to Bethlehem (Micah 5:2), some 80 or 90 miles (about 130 kilometers) from Nazareth; and while there they found shelter in the inn provided for strangers (Luke 2:6, 7). But as the inn was crowded, Mary had to retire to a place among the cattle.
There she brought forth her son, who was called Jesus (Matt. 1:21), because he was to save his people from their sins. This was followed by the presentation in the temple, the flight into Egypt, and their return in the following year and residence at Nazareth (Matt. 2). Mary apparently remained in Nazareth for thirty uneventful years. During these years only one event in the history of Jesus is recorded: his going up to Jerusalem when twelve years of age, where he was found among the doctors in the temple (Luke 2:41-52). Probably also during this period Joseph died, for he is not mentioned again.
Mary was also present at the inauguration of Jesus' public ministry when, at the marriage in Cana; her intercession led to the first public miracle performed by Jesus (John 2:1-11). After this point, there is little mention of Mary in the Gospels until we find her at the cross along with her sister Mary, and Mary Magdalene, Salome and other women (John 19:26). Mary cradling the dead body of her son is a common motif in art, called a pietà.
Of the roughly 100 people in the upper room after the Ascension on the day of Pentecost, she is one of the handful who are named (Acts 1:14). From this time she wholly disappears from the historical biblical accounts, although it is held by many Christians that she is again portrayed as the heavenly Woman of Revelation (Revelation 12.1).
Her death is not recorded in Scripture.
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