🕯️ Traditions The ****** Mary—What Does the Bible Say About Her?

[Gentleman007]

The Bible’s answer

The Bible says that Mary, the mother of Jesus, had the unique privilege of giving birth to him while she was still a ******. The Bible foretold this miracle in the book of Isaiah and reported its fulfillment in the Gospels of Matthew and Luke.

In a prophecy about the appearance of the Messiah, Isaiah foretold: “Look! The young woman will become *******t and will give birth to a son.” (Isaiah 7:14) Under divine inspiration, the Gospel writer Matthew applied Isaiah’s prophecy to Mary’s conception of Jesus. After reporting that Mary miraculously became *******t, Matthew added: “All of this actually came about to fulfill what was spoken by Jehovah through his prophet, saying: ‘Look! The ****** * will become *******t and will give birth to a son, and they will name him Immanuel,’ which means, when translated, ‘With Us Is God.’”—Matthew 1:22, 23.

The Gospel writer Luke also reported Mary’s miraculous *******cy. He wrote that God sent the angel Gabriel “to a ****** promised in marriage to a man named Joseph of David’s house, and the name of the ****** was Mary.” (Luke 1:26, 27) Mary confirmed that she was a ******. After hearing that she was to become the mother of Jesus, the Messiah, Mary asked: “How is this to be, since I am not having sexual relations with a man?”—Luke 1:34.

How could a ****** birth happen?

Mary’s *******cy came about by means of holy spirit, which is God’s power in action. (Matthew 1:18) Mary was told: “Holy spirit will come upon you, and power of the Most High will overshadow you. And for that reason the one who is born will be called holy, God’s Son.” * (Luke 1:35) God miraculously transferred his Son’s life to the womb of Mary, causing her to conceive a child.

What was the purpose of the ****** birth?

God used the ****** birth to provide Jesus with a perfect human body so that Jesus could save mankind from sin and death. (John 3:16; Hebrews 10:5) God transferred Jesus’ life to the womb of Mary. Thereafter, God’s holy spirit evidently shielded the developing embryo from acquiring any imperfection.—Luke 1:35.

Jesus was thus born a perfect human, an equal to what Adam had been before he sinned. The Bible says of Jesus: “He committed no sin.” (1 Peter 2:22) As a perfect man, Jesus could pay the ransom to redeem humans from sin and death.—1 Corinthians 15:21, 22; 1 Timothy 2:5, 6.

Did Mary remain a ******?

The Bible does not teach that Mary was ever-******, or a perpetual ******. Rather, it shows that Mary had other children.—Matthew 12:46; Mark 6:3;Luke 2:7; John 7:5.

The Bible teaches that Jesus had a number of siblings

Was Jesus’ ****** birth the “Immaculate Conception”?

No. According to the New Catholic Encyclopedia, the doctrine of the Immaculate Conception “designates the belief that the ****** Mary was free from ORIGINAL SIN from the very beginning of her life, i.e., from her conception. The rest of mankind inherits a human nature infected with sin . . . But Mary was, by a unique GRACE, preserved from ever contracting original sin.” *

By contrast, nowhere does the Bible teach that Mary was free from original sin. (Psalm 51:5; Romans 5:12) In fact, Mary gave evidence that she was sinful when she presented the sin-atoning sacrifice that the Mosaic Law required of mothers. (Leviticus 12:2-8; Luke 2:21-24) The New Catholic Encyclopedia states: “The Immaculate Conception is not taught explicitly in Scripture . . . [It] is a judgment that the Church has made.”

How should we view Mary?

Mary set a fine example of faith, obedience, humility, and deep spirituality. She is among the faithful ones whom we do well to imitate.—Hebrews 6:12.

Yet, despite her unique role as the mother of Jesus, the Bible does not teach that we should worship Mary or pray to her. Jesus did not single out his mother for special honor, nor did he tell his followers to do so. In fact, outside of the Gospel accounts and a single reference in the book of Acts, Mary is not mentioned in the remaining 22 books of the so-called New Testament.—Acts 1:14.

The Scriptures provide no evidence that Mary received special attention—let alone veneration—by first-century Christians. Rather, the Bible teaches Christians to worship only God.—Matthew 4:10.

 

[Pewdy]

Immaculate Conception and Assumption

The Marian doctrines are, for many Protestants, among the most bothersome of the Catholic Church’s teachings. In this tract we’ll examine briefly two Marian doctrines that Protestant writers frequently object to—the Immaculate Conception and the Assumption.

The Immaculate Conception
It’s important to understand what the doctrine of the Immaculate Conception is and what it is not. Some people think the term refers to Christ’s conception in Mary’s womb without the intervention of a human father; but that is the ****** Birth. Others think the Immaculate Conception means Mary was conceived “by the power of the Holy Spirit,” in the way Jesus was, but that, too, is incorrect. The Immaculate Conception means that Mary, whose conception was brought about the normal way, was conceived without original sin or its stain—that’s what “immaculate” means: without stain. The essence of original sin consists in the deprivation of sanctifying grace, and its stain is a corrupt nature. Mary was preserved from these defects by God’s grace; from the first instant of her existence she was in the state of sanctifying grace and was free from the corrupt nature original sin brings.

When discussing the Immaculate Conception, an implicit reference may be found in the angel’s greeting to Mary. The angel Gabriel said, “Hail, full of grace, the Lord is with you” (Luke 1:28). The phrase “full of grace” is a translation of the Greek word kecharitomene. It therefore E×ρréššes a characteristic quality of Mary.


The grace given to Mary is at once permanent and of a unique kind. Kecharitomene is a perfect passive participle of charitoo, meaning “to fill or endow with grace.” Since this term is in the perfect tense, it indicates that Mary was graced in the past but with continuing effects in the present. So, the grace Mary enjoyed was not a result of the angel’s visit. In fact, Catholics hold, it extended over the whole of her life, from conception onward. She was in a state of sanctifying grace from the first moment of her existence.

Protestants’ Objections
Protestants’ chief reason for objecting to the Immaculate Conception and Mary’s consequent sinlessness is that we are told that “all have sinned” (Rom. 3:23). Besides, they say, Mary said her “spirit rejoices in God my Savior” (Luke 1:47), and only a sinner needs a Savior.

Let’s take the second citation first. Mary, too, required a Savior. Like all other descendants of Adam, she was subject to the necessity of contracting original sin. But by a special intervention of God, undertaken at the instant she was conceived, she was preserved from the stain of original sin and its consequences. She was therefore redeemed by the grace of Christ, but in a special way—by anticipation.

Consider an analogy: Suppose a man falls into a deep pit, and someone reaches down to pull him out. The man has been “saved” from the pit. Now imagine a woman walking along, and she too is about to topple into the pit, but at the very moment that she is to fall in, someone holds her back and prevents her. She too has been saved from the pit, but in an even better way: She was not simply taken out of the pit, she was prevented from getting stained by the mud in the first place. This is the illustration Christians have used for a thousand years to explain how Mary was saved by Christ. By receiving Christ’s grace at her conception, she had his grace applied to her before she was able to become mired in original sin and its stain.

The Catechism of the Catholic Church states that she was “redeemed in a more exalted fashion, by reason of the merits of her Son” (CCC 492). She has more reason to call God her Savior than we do, because he saved her in an even more glorious manner!

But what about Romans 3:23, “all have sinned”? Have all people committed actual sins? Consider a child below the age of reason. By definition he can’t sin, since sinning requires the ability to reason and the ability to intend to sin.

Paul’s comment seems to have one of two meanings. It might be that it refers not to absolutely everyone, but just to the mass of mankind (which means young children and other special cases, like Jesus and Mary, would be excluded without having to be singled out). If not that, then it would mean that everyone, without exception, is subject to original sin, which is true for a young child, for the unborn, even for Mary—but she, though due to be subject to it, was preserved by God from it and its stain.

The objection is also raised that if Mary were without sin, she would be equal to God. In the beginning, God created Adam, Eve, and the angels without sin, but none were equal to God. Most of the angels never sinned, and all souls in heaven are without sin. Sinning does not make one human.

The doctrine of the Immaculate Conception was officially defined by Pope Pius IX in 1854. When Protestants claim that the doctrine was “invented” at this time, they misunderstand both the history of dogmas and what prompts the Church to issue, from time to time, definitive pronouncements regarding faith or morals. They are under the impression that no doctrine is believed until the pope or an ecumenical council issues a formal statement about it.

Actually, doctrines are defined formally only when there is a controversy that needs to be cleared up or when the magisterium (the Church in its office as teacher; see Matt. 28:18–20; 1 Tim. 3:15, 4:11) thinks the faithful can be helped by particular emphasis being drawn to some already-existing belief. The definition of the Immaculate Conception was prompted by the latter motive: Pope Pius IX, who was highly devoted to the Blessed ******, hoped the definition would inspire others in their devotion to her.

The Assumption
The doctrine of the Assumption says that at the end of her life on earth Mary was assumed, body and soul, into heaven, just as Enoch, Elijah, and perhaps others had been before her. Some people think Catholics believe Mary “ascended” into heaven. That’s not correct. Christ, by his own power, ascended into heaven. Mary was assumed or taken up into heaven by God. She didn’t do it under her own power.

The Church has never formally defined whether she died or not, and the integrity of the doctrine of the Assumption would not be impaired if she did not in fact die, but the almost universal consensus is that she did die. Pope Pius XII, in Munificentissimus Deus (1950), defined that Mary, “after the completion of her earthly life” (note the silence regarding her death), “was assumed body and soul into the glory of heaven.”

The possibility of a bodily assumption before the Second Coming is suggested by Matthew 27:52–53: “[T]he tombs also were opened, and many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many.” Did all these Old Testament saints die and have to be buried all over again? There is no record of that, but it is recorded by early Church writers that they were assumed into heaven, or at least into that temporary state of rest and happiness often called “paradise,” where the righteous people from the Old Testament era waited until Christ’s resurrection (see Luke 16:22, 23:43; Heb. 11:1–40; 1 Pet. 4:6), after which they were brought into the eternal bliss of heaven.

No Remains
There is also what might be called the negative historical proof for Mary’s Assumption. It is easy to document that, from the first, Christians gave homage to saints, including many about whom we now know little or nothing. Cities vied for the title of the last resting place of the most famous saints. Rome, for example, houses the tombs of Peter and Paul, Peter’s tomb being under the high altar of St. Peter’s Basilica in Rome. In the early Christian centuries relics of saints were zealously guarded and highly prized. The bones of those martyred in the Coliseum, for instance, were quickly gathered up and preserved.

It is agreed upon that Mary ended her life in Jerusalem, or perhaps in Ephesus. However, neither of those cities nor any other claimed her remains, though there are claims about possessing her (temporary) tomb. And why did no city claim the bones of Mary? Apparently because there weren’t any bones to claim, and people knew it. Here was Mary, certainly the most privileged of all the saints, but we have no record of her bodily remains being venerated anywhere.

Complement to the Immaculate Conception
Over the centuries, the Fathers and the Doctors of the Church spoke often about the fittingness of the privilege of Mary’s Assumption. The grounds considered include Mary’s freedom from sin, her motherhood of God, her perpetual ******ity, and—the key—her union with the salvific work of Christ.

The dogma is especially fitting when one examines the honor that was given to the ark of the covenant. It contained the manna (bread from heaven), stone tablets of the ten commandments (the word of God), and the staff of Aaron (a symbol of Israel’s high priesthood). Because of its contents, it was made of incorruptible wood, and Psalm 132:8 said, “Arise, O Lord, and go to thy resting place, thou and the ark of thy might.” If this vessel was given such honor, how much more should Mary be kept from corruption, since she is the new ark—who carried the real bread from heaven, the Word of God, and the high priest of the New Covenant, Jesus Christ.

But there is more than just fittingness. After all, if Mary is immaculately conceived, then it would follow that she would not suffer the corruption in the grave, which is a consequence of sin [Gen. 3:17, 19].

Mary’s Cooperation
Mary freely and actively cooperated in a unique way with God’s plan of salvation (Luke 1:38; Gal. 4:4). Like any mother, she was never separated from the suffering of her son (Luke 2:35), and Scripture promises that those who share in the sufferings of Christ will share in his glory (Rom. 8:17). Since she suffered a unique interior martyrdom, it is appropriate that Jesus would honor her with a unique glory.

All Christians believe that one day we will all be raised in a glorious form and then caught up and rendered immaculate to be with Jesus forever (1 Thess. 4:17; Rev. 21:27). As the first person to say “yes” to the good news of Jesus (Luke 1:38), Mary is the prototypical Christian and received early the blessings we will all one day be given.

The Bible Only?
Since the Immaculate Conception and Assumption are not explicit in Scripture, Protestant critics conclude that the doctrines are false. Here, of course, we get into an entirely separate matter, the question of sola scriptura, or the Protestant “Bible only” theory. There is no room in this tract to consider that idea. Let it just be said that there is no problem with the Church defining a doctrine that is not explicitly in Scripture, so long as does not contradict Scripture.

The Catholic Church was commissioned by Christ to teach all nations infallibly until the end of the world (John 14:26, 16:13). The mere fact that the Church teaches that something is definitely true is a guarantee that it is true (see Matt. 28:18-20, Luke 10:16, 1 Tim. 3:15).

 

[Pewdy]

Hail Mary, Conceived Without Sin
TIM STAPLES • 9/1/2007

Romans 3:23 says, “All have sinned and fallen short of the glory of God.” First John 1:8 adds, “If any man says he has no sin he is a liar and the truth is not in him.” These texts could not be clearer for millions of Protestants: “How could anyone believe Mary was free from all sin in light of these Scripture passages? What’s more, Mary herself said, ‘My soul rejoices in God my savior’ in Luke 1:47. She clearly understood herself to be a sinner if she admits to needing a savior.”

The Catholic Answer
Not a few Protestants are surprised to discover the Catholic Church actually agrees that Mary was “saved.” Indeed, Mary needed a savior! However, Mary was “saved” from sin in a most sublime manner. She was given the grace to be “saved” completely from sin so that she never committed even the slightest transgression. Protestants tend to emphasize God’s “salvation” almost exclusively to the forgiveness of sins actually committed. However, Sacred Scripture indicates that salvation can also refer to man being protected from sinning before the fact:

Now to him who is able to keep you from falling and to present you without blemish before the presence of his glory with rejoicing, to the only God, our Savior through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and for ever. (Jude 24-25)


Six hundred years ago, the great Franciscan theologian Duns Scotus explained that falling into sin could be likened to a man approaching unaware a deep ditch. If he falls into the ditch, he needs someone to lower a rope and save him. But if someone were to warn him of the danger ahead, preventing the man from falling into the ditch at all, he would be saved from falling in the first place. Likewise, Mary was saved from sin by receiving the grace to be preserved from it. But she was still saved.

All Have Sinned Except . . .
But what about “all have sinned” (Rom. 3:23) and “if any man says he has no sin he is a liar and the truth is not in him” (1 John 1:8)? Wouldn’t “all” and “any man” include Mary? On the surface, this sounds reasonable. But this way of thinking carried to its logical conclusion would list Jesus Christ in the company of sinners as well. No faithful Christian would dare say that. Yet no Christian can deny the plain texts of Scripture declaring Christ’s full humanity either. Thus, to take 1 John 1:8 in a strict, literal sense would apply “any man” to Jesus as well.

The truth is Jesus Christ was an exception to Romans 3:23 and 1 John 1:8. And the Bible tells us he was in Hebrews 4:15: “Christ was tempted in all points even as we are and yet he was without sin.” The question now is: Are there any other exceptions to this rule? Yes—millions of them.

Both Romans 3:23 and 1 John 1:9 deal with personal rather than original sin. (Romans 5 deals with original sin.) And there are two exceptions to that general biblical norm as well. But for now, we will simply deal with Romans 3:23 and 1 John 1:8. First John 1:8 obviously refers to personal sin because in the very next verse, John tells us, “If we confess our sins, he is faithful and just to forgive us our sins . . .” We do not confess original sin; we confess personal sins.

The context of Romans 3:23 makes clear that it too refers to personal sin:

None is righteous, no, not one; no one understands, no one seeks for God. All have turned aside, together they have gone wrong; no one does good, not even one. Their throat is an open grave. They use their tongues to deceive. The venom of asps is under their lips. Their mouth is full of curses and bitterness. (Rom. 3:10-14)

Original sin is not something we do; it is something we’ve inherited. Romans chapter three deals with personal sin because it speaks of sins committed by the sinner. With this in mind, consider this: Has a baby in the womb or a child of two ever committed a personal sin? No. To sin a person has to know the act he is about to perform is sinful while freely engaging his will in carrying it out. Without the proper faculties to enable them to sin, children before the age of accountability and anyone who does not have the use of his intellect and will cannot sin. So, there are and have been millions of exceptions to Romans 3:23 and 1 John 1:8.

Still, how do we know Mary is an exception to the norm of “all have sinned?” And more specifically, is there biblical support for this claim? Yes, there is much biblical support.

The Name Says it All
And [the angel Gabriel] came to [Mary] and said, “Hail, full of grace, the Lord is with you!” But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be. And the angel said to her, “Do not be afraid, Mary, for you have found favor with God.” (Luke 1:28-30)

Many Protestants will insist this text to be little more than a common greeting of the Archangel Gabriel to Mary. “What does this have to do with Mary being without sin?” Yet, the truth is, according to Mary herself, this was no common greeting. The text reveals Mary to have been “greatly troubled at the saying and considered in her mind what sort of greeting this might be” (Luke 1:29, emphasis added). What was it about this greeting that was so uncommon for Mary to react this way? We can consider at least two key aspects.

First, according to biblical scholars (as well as Pope John Paul II), the angel did more than simply greet Mary. The angel actually communicated a new name or title to her. (cf. Redemptoris Mater, 8, 9). In Greek, the greeting was kaire, kekaritomene, or “Hail, full of grace.” Generally speaking, when one greeted another with kaire, a name or title would be found in the immediate context. “Hail, king of the Jews” in John 19:3 and “Claudias Lysias, to his Excellency the governor Felix, greeting” (Acts 23:26) are two biblical examples of this. The fact that the angel replaces Mary’s name in the greeting with “full of grace” was anything but common. This would be analogous to me speaking to one of our tech guys at Catholic Answers and saying, “Hello, he who fixes computers.” In Hebrew culture, names and name changes tell us something permanent about the character and calling of the one named. Just recall the name changes of Abram to Abraham (from “father” to “father of the multitudes”) in Genesis 17:5, Saray to Sarah (“my princess” to “princess”), in Genesis 17:15 and Jacob to Israel (“supplanter” to “he who prevails with God”) in Genesis 32:28.

In each case, the names reveal something permanent about the one named. Abraham and Sarah transition from being a “father” and “princess” of one family to being “father” and “princess” or “mother” of the entire people of God (see Rom. 4:1-18; Is. 51:1-2). They become patriarch and matriarch of God’s people forever. Jacob/Israel becomes the patriarch whose name, “he who prevails with God,” continues forever in the Church, which is called “the Israel of God” (Gal. 6:16). The People of God will forever “prevail with God” in the image of the patriarch Jacob.

What’s in a name? According to Scripture, quite a lot.

St. Luke uses the perfect passive participle, kekaritomene, as his “name” for Mary. This word literally means “she who has been graced” in a completed sense. This verbal adjective, “graced,” is not just describing a simple past action. Greek has another tense for that. The perfect tense is used to indicate that an action has been completed in the past resulting in a present state of being. “Full of grace” is Mary’s name. So what does it tell us about Mary? Well, the average Christian is not completed in grace and in a permanent sense (see Phil. 3:8-12). But according to the angel, Mary is. You and I sin, not because of grace, but because of a lack of grace, or a lack of our cooperation with grace, in our lives. This greeting of the angel is one clue into the unique character and calling of the Mother of God. Only Mary is given the name “full of grace” and in the perfect tense, indicating that this permanent state of Mary was completed.

Ark of the (New) Covenant
The Old Testament Ark of the Covenant was a true icon of the sacred. Because it contained the presence of God symbolized by three types of the coming Messiah—the manna, the Ten Commandments, and Aaron’s rod—it had to be pure and untouched by sinful man (see 2 Sam. 6:1-9 and Ex. 25:10ff; Num. 4:15).

In the New Testament, the new Ark is not an inanimate object, but a person: the Blessed Mother. How much more pure would the new Ark be when we consider the old ark was a mere “shadow” in relation to it (see Heb. 10:1)? This image of Mary as the Ark of the Covenant is an indicator that Mary would fittingly be free from all contagion of sin to be a worthy vessel to bear God in her womb. And most importantly, just as the Old Covenant Ark was pristine from the moment it was constructed with explicit divine instructions in Exodus 25, so would Mary be pure from the moment of her conception. God, in a sense, prepared his own dwelling place in both the Old and New Testaments.

The Ark of the Covenant contained three “types” of Jesus inside: manna, Aaron’s rod, and the Ten Commandments. In Hebrew, commandment (dabar) can be translated “word.” Compare: Mary carried the fulfillment of all these types in her body. Jesus is the “true [manna] from heaven” (John 6:32), the true “High Priest” (Heb. 3:1), and “the word made flesh” (John 1:14).
The glory cloud (Hebrew Anan) was representative of the Holy Spirit, and it “overshadowed” the Ark when Moses consecrated it in Ex. 40:32-33. The Greek word for “overshadow” found in the Septuagint is a form of episkiasei. Compare: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God” (Luke 1:35). The Greek word for “overshadow” is episkiasei.
David “leapt and danced” before the Ark when it was being carried into Jerusalem in procession in 2 Sam. 6:14-16. Compare: As soon as Elizabeth heard the sound of Mary’s salutation, John the Baptist “leaped for joy” in her womb (cf. Luke 1:41-44).
After a manifestation of the power of God working through the Ark, David exclaims, “How can the Ark of the Lord come unto me?” Compare: After the revelation to Elizabeth about the true calling of Mary, who was carrying God in her womb, Elizabeth exclaims, “Why is this granted me, that the mother of my Lord should come to me?” (Luke 1:43)
The Ark of the Lord “remained in the house of Obededom . . . three months” in 2 Sam. 6:11. Compare: “Mary remained with [Elizabeth] for about three months” (Luke 1:56).
The New Eve
It is important for us to recall that New Covenant fulfillments are always more glorious and more perfect than their Old Testament types, which are “but a shadow of the good things to come” in the New Covenant (Heb. 10:1). With this in mind, let us consider the revelation of Mary as the “New Eve.” After the fall of Adam and Eve in Genesis 3, God promised the advent of another “woman” in Genesis 3:15, or a “New Eve” who would oppose Lucifer, and whose “seed” would crush his head. This “woman” and “her seed” would reverse the curse, so to speak, that the original “man” and “woman” had brought upon humanity through their disobedience.

It is most significant here to note “Adam” and “Eve” are revealed simply as “the man” and “the woman” before the woman’s name was changed to “Eve” (Hebrew, “mother of the living”) after the fall (see Gen. 2:21ff). When we then look at the New Covenant, Jesus is explicitly referred to as the “last Adam,” or the “New Adam” in 1 Cor. 15:45. And Jesus himself indicates that Mary is the prophetic “woman” or “New Eve” of Genesis 3:15 when he refers to his mother as “woman” in John 2:4 and 19:26. Moreover, St. John refers to Mary as “woman” eight times in Revelation 12. As the first Eve brought death to all of her children through disobedience and heeding the words of the ancient serpent, the devil, the “New Eve” of Revelation 12 brings life and salvation to all of her children through her obedience. The same “serpent” who deceived the original woman of Genesis is revealed, in Revelation 12, to fail in his attempt to overcome this new woman. The New Eve overcomes the serpent and as a result, “The serpent is angry with the woman, and went off to make war on the rest of her offspring, on those who keep the commandments of God, and bear testimony to Jesus” (Rev. 12:17).

If Mary is the New Eve and New Testament fulfillments are always more glorious than their Old Testament antecedents, it would be unthinkable for Mary to be conceived in sin. If she were, she would be inferior to Eve who was created in a perfect state, free from all sin.

 

[Pewdy]

Ps nabasa ko yang post mo pero pabasa nalang explanation ko ts sana maluwanagan ka. Peace, Byeeee hahahaha

 

[JokeUnavailbe]

tanongin nyo mga doctor kung posible ba yan na mangyari. andami nyo sinasabi ang tataas pa.

 

[Pewdy]

tanongin nyo mga doctor kung posible ba yan na mangyari. andami nyo sinasabi ang tataas pa.

Atheist ka ba Ts?