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Mary[b] was a first-century Jewish woman of Nazareth,[6] the wife of Joseph and the mother of Jesus. She is a central figure of Christianity, venerated under various titles such as virgin or queen, many of them mentioned in the Litany of Loreto. The Eastern and Oriental Orthodox, Church of the East, Catholic, Anglican, and Lutheran churches believe that Mary, as mother of Jesus, is the Mother of God. Other Protestant views on Mary vary, with some holding her to have lesser status.
She has the highest position in Islam among all women and is mentioned numerous times in the Quran, including in a chapter named after her.[7][8][9] She is also revered in the Bahʼ Faith and the Druze Faith.[10]
The synoptic Gospels name Mary as the mother of Jesus. The gospels of Matthew and Luke describe Mary as a virgin[c] who was chosen by God to conceive Jesus through the Holy Spirit. After giving birth to Jesus in Bethlehem, she raised him in the city of Nazareth in Galilee, and was in Jerusalem at his crucifixion and with the apostles after his ascension. Although her later life is not accounted in the Bible, Roman Catholic, Eastern Orthodox, and some Protestant traditions believe that her body was raised into heaven at the end of her earthly life, which is known in Western Christianity as the Assumption of Mary and in Eastern Christianity as the Dormition of the Mother of God.
Mary has been venerated since early Christianity,[14][15] and is often considered to be the holiest and greatest saint. There is a certain diversity in the Mariology and devotional practices of major Christian traditions. The Catholic Church holds distinctive Marian dogmas, namely her Immaculate Conception and her bodily Assumption into heaven.[16] Many Protestants hold less exalted views of Mary's role, often based on a perceived lack of biblical support for many traditional Christian dogmas pertaining to her.[17]
The multiple forms of Marian devotions include various prayers and hymns, the celebration of several Marian feast days in liturgy, the veneration of images and relics, the construction of churches dedicated to her and pilgrimages to Marian shrines. Many Marian apparitions and miracles attributed to her intercession have been reported by believers over the centuries. She has been a traditional subject in arts, notably in Byzantine art, medieval art and Renaissance art.
In Christianity, Mary is commonly referred to as the Virgin Mary, in accordance with the belief that the Holy Spirit impregnated her, thereby conceiving her first-born son Jesus miraculously, without sexual relations with her betrothed Joseph, "until her son [Jesus] was born".[19] The word "until" has inspired considerable analysis on whether Joseph and Mary produced siblings after the birth of Jesus or not.[d]Among her many other names and titles are the Blessed Virgin Mary (often abbreviated to "BMV" after the Latin Beata Maria Virgo),[21] Saint Mary (occasionally), the Mother of God (primarily in Western Christianity), the Theotokos (primarily in Eastern Christianity), Our Lady (Medieval Italian: Madonna), and Queen of Heaven (Regina caeli; see also here).[22][23] The title "queen of heaven" had previously been used as an epithet for a number of goddesses, such as Isis, or Ishtar.
Some Marian titles have a direct scriptural basis. 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 from King David.[30][31][32][33][34] This is also based on the Hebrew tradition of the "Queen-Mother," the Gebirah or "Great Lady."[35][36] Other titles have arisen from reported miracles, special appeals, or occasions for calling on Mary.[e]
In Islam, Mary is known as Maryam (Arabic: مريم, romanized: Maryam), mother of Isa (عيسى بن مريم). 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.[41] A related term of endearment is "Siddiqah",[42] 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.[43] She is also called "Tahira", meaning "one who has been purified" and representing her status as one of two humans in creation (and the only woman) to not be touched by Satan at any point.[44] In the Quran, she is described both as "the daughter of Imran" and "the sister of Aaron".[45]
The earliest New Testament account of Mary is in the epistle to the Galatians, which was written before the gospels. 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).[47]
The New Testament tells little of Mary's early history. The Gospel of Matthew does give a genealogy for Jesus by his father's paternal line, only identifying Mary as the wife of Joseph. John 19:25[59] states that Mary had a sister; semantically it is unclear if this sister is the same as Mary of Clopas, or if she is left unnamed. Jerome identifies Mary of Clopas as the sister of Mary, mother of Jesus.[60] According to the early 2nd century historian Hegesippus, Mary of Clopas was likely Mary's sister-in-law, understanding Clopas (Cleophas) to have been Joseph's brother.[61]
According to the writer of Luke, Mary was a relative of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who was herself part of the lineage of Aaron and so of the Tribe of Levi.[62] Some of those who believe that the relationship with Elizabeth was on the maternal side, believe that Mary, like Joseph, was of the royal Davidic line and so of the Tribe of Judah, and that the genealogy of Jesus presented in Luke 3 from Nathan, is in fact the genealogy of Mary, while the genealogy from Solomon given in Matthew 1 is that of Joseph.[63][64][65] (Aaron's wife Elisheba was of the tribe of Judah, so all their descendants are from both Levi and Judah.)[66]
The angel Gabriel announced to her that she was to be the mother of the promised Messiah by 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."[69][f] 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.[70][71]
According to the gospel of Matthew, magi coming from Eastern regions arrived at Bethlehem where Jesus and his family were living, and worshiped him. Joseph was then warned in a dream that King Herod wanted to murder the infant, and the family fled by night to Egypt and stayed there for some time. After Herod's death in 4 BC, they returned to Nazareth in Galilee, rather than Bethlehem, because Herod's son Archelaus was the ruler of Judaea.[88]
Mary was present when, at her suggestion, Jesus worked his first miracle during a wedding at Cana by turning water into wine.[91] Subsequently, there are events when Mary is present along with James, Joseph, Simon, and Judas, called Jesus' brothers, and unnamed sisters.[92] According to Epiphanius, Origen and Eusebius, these "brothers" and "sisters" would be sons of Joseph from a previous marriage. This view is still the official position of the Eastern Orthodox churches. Following Jerome, those would be actually Jesus' cousins, children of Mary's sister. This remains the official Roman Catholic position. For Helvidius, those would be full siblings of Jesus, born to Mary and Joseph after the firstborn Jesus. This has been the most common Protestant position.[93][94][95]
The hagiography of Mary and the Holy Family can 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'."[96][97]
Mary is also depicted as being present in a group of women at the crucifixion standing near the disciple whom Jesus loved along with Mary of Clopas and Mary Magdalene,[54] to which list Matthew 27:56[98] adds "the mother of the sons of Zebedee", presumably the Salome mentioned in Mark 15:40.[99]
Her death is not recorded in the scriptures, but Orthodox tradition, tolerated also by Catholics, has her first dying a natural death, known as the Dormition of Mary,[102] and then, soon after, her body itself also being assumed (taken bodily) into Heaven. Belief in the corporeal assumption of Mary is a dogma of the Catholic Church, in the Latin and Eastern Catholic Churches alike, and is believed as well by the Eastern Orthodox Church,[103][104] the Oriental Orthodox Church, and parts of the Anglican Communion and Continuing Anglican movement.[105]
According to the apocryphal Gospel of James, Mary was the daughter of Joachim and Anne. 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.[106] 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.[107]
The earliest extant biographical writing on Mary is Life of the Virgin, attributed to the 7th-century saint Maximus the Confessor, which portrays her as a key element of the early Christian Church after the death of Jesus.[113][114][115]
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 to Mariological themes. Catholic, Eastern Orthodox, Oriental Orthodox, Anglican, and Lutherans venerate the Virgin Mary. This veneration especially takes the form of prayer for intercession with her Son, Jesus Christ. Additionally, it includes composing poems and songs in Mary's honor, painting icons or carving statues of her, and conferring titles on Mary that reflect her position among the saints.[23][24][117][118]
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