Church Vs Church(style wise)
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R
First, to answer your question...Mary is The Mother of Jesus. God created his humanity with Mary. Jesus was fully God and Fully Man indeed....but Mary only had a role in creating the Human Body not God in Spirit. That Spirit created all of us, including Mary. That is why she is not "The Mother of God" that is very mis-leading.
The religious Mary is not the same Mary in The Bible.
The religious Mary was born Sinless from her Mother's womb like all of us were.
The Mary in our Bibles stated this; Luke 1 v 46-47 "And Mary said, my soul doth magnify The Lord, and My Spirit hath rejoiced in God MY SAVIOR"
Question: if Mary was born "Sinless" from her Mother's womb, why then did she Thank God for being her Savior??
Mary was just like the rest of us. In fact The Bible even tells us She Received The Holy Ghost at Conversion at the first Church service with everyone else.(Acts 1 v 13-14/ Acts 2 v 1-4).
I truly beleive Mary is in heaven, that she fulfilled her role beautifully as The Mother of Jesus. Matter of Fact Mary and Joseph had many children after Jesus was born.
Matthew 13 v 55-56 "Is not this the carpenter's son?is not his Mother called Mary? And his BRETHREN, James and Joses, and Simon, and Judas? And HIS SISTERS, are they not with us? ...."
Galatians 1 v 19; " But other of The Apostles saw I none, save JAMES THE LORD'S BROTHER."
The religious Mary is not the same Mary in The Bible.
The religious Mary was born Sinless from her Mother's womb like all of us were.
The Mary in our Bibles stated this; Luke 1 v 46-47 "And Mary said, my soul doth magnify The Lord, and My Spirit hath rejoiced in God MY SAVIOR"
Question: if Mary was born "Sinless" from her Mother's womb, why then did she Thank God for being her Savior??
Mary was just like the rest of us. In fact The Bible even tells us She Received The Holy Ghost at Conversion at the first Church service with everyone else.(Acts 1 v 13-14/ Acts 2 v 1-4).
I truly beleive Mary is in heaven, that she fulfilled her role beautifully as The Mother of Jesus. Matter of Fact Mary and Joseph had many children after Jesus was born.
Matthew 13 v 55-56 "Is not this the carpenter's son?is not his Mother called Mary? And his BRETHREN, James and Joses, and Simon, and Judas? And HIS SISTERS, are they not with us? ...."
Galatians 1 v 19; " But other of The Apostles saw I none, save JAMES THE LORD'S BROTHER."
"We confess, then, our Lord Jesus Christ, the only begotten Son of God, perfect God and perfect man, of a rational soul and a body, begotten before all ages from the Father in his Godhead, the same in the last days, for us and for our salvation, born of Mary the Virgin according to his humanity, one and the same consubstantial with the Father in Godhead and consubstantial with us in humanity, for a union of two natures took place. Therefore we confess one Christ, one Son, one Lord. According to this understanding of the unconfused union, we confess the holy Virgin to be the Mother of God because God the Word took flesh and became man and from his very conception united to himself the temple he took from her" (Formula of Union [A.D. 431]).
How do you explain Luke 1:43-44? "But why should this happen to me that the mother of my Lord comes to me? For as the sound of your greeting reached my ears, the child in my womb leaped with delight."
Whenever Κύριος is used it almost always speaks of the divine. So to say that Mary is only the mother of the Human Jesus is not correct. Luke is very clear. Mary was indeed like the rest of us. She needed a saviour because, just like the rest of us, she was doomed to die because of the punishment of the Sin of Adam.
How do you explain Luke 1:43-44? "But why should this happen to me that the mother of my Lord comes to me? For as the sound of your greeting reached my ears, the child in my womb leaped with delight."
Whenever Κύριος is used it almost always speaks of the divine. So to say that Mary is only the mother of the Human Jesus is not correct. Luke is very clear. Mary was indeed like the rest of us. She needed a saviour because, just like the rest of us, she was doomed to die because of the punishment of the Sin of Adam.
A
I agree with you. The Roman Catholic Church has come to accept certain teachings about Mary that have developed through tradition as an essential part of Christian dogma (essential beliefs enjoined on all Catholics). These dogmatic affirmations include Mary’s immaculate conception, perpetual virginity, sinlessness, plenitude of grace and bodily assumption into heaven.
Our information about the mother of Jesus is largely confined to the infancy narratives of Mt. and Lk. There we learn that when the angelic announcement of the birth of Jesus occurred, Mary was living at Nazareth, in Galilee, and was engaged to a carpenter named Joseph (Lk. 1:26f.).
Luke tells us that Joseph was of Davidic descent (ibid.), and although no mention of Mary’s lineage is made it is possible that she came from the same line, particularly if, as seems likely, the *genealogy of Christ in Lk. 3 is to be traced through his mother. The conception of Jesus is described as ‘of the Holy Spirit’ (Mt. 1:18; cf. Lk. 1:35), and his birth as taking place at Bethlehem towards the end of Herod the Great’s reign (Mt. 2:1; Lk. 1:5; 2:4). (*Virgin Birth.)
It is recorded in both Mt. 2:23 and Lk. 2:39 that after the birth the holy family lived at Nazareth. Matthew alone mentions the flight into Egypt, where Joseph and Mary and the child Jesus took refuge from the jealous anger of Herod. Luke records Mary’s visit to her cousin Elizabeth, who greeted her as ‘the mother of my Lord’ with the words ‘Blessed are you among women’ (1:42f.). Luke also has Mary’s song of praise (1:46-55, where a few ancient witnesses read ‘Elizabeth’ for ‘Mary’ as the name of the speaker; *Magnificat). A single appealing glimpse of Christ’s childhood is given to us by Luke (2:41-51), who records the typically anxious words of his mother at the discovery of the lost boy (v. 48), and the well-known reply, ‘Did you not know that I must be in my Father’s house?’ (v. 49).
The remaining references to Mary in the Gospels are few and relatively uninformative. Apparently she did not accompany our Lord on his missionary journeys, although she was present with him at the marriage in Cana (Jn. 2:1ff.). The rebuke uttered by Jesus on this occasion, ‘O woman, what have you to do with me?’ (v. 4), reveals amazement rather than harshness (cf. Lk. 2:49, and the tender use of the same word gynai, ‘woman’, in Jn. 19:26; see also Mk. 3:31ff., where the Lord places spiritual fidelity above family relationship; with v.35 cf. Lk. 11:27f.). Finally, we meet Mary at the foot of the cross (Jn. 19:25), when she and the beloved disciple are entrusted by him to each other’s care (vv. 26-27). The only other explicit NT reference to Mary is in Acts 1:14, where she and the disciples are described as ‘devoting themselves to prayer’.
The brief NT sketch of Mary and her relationship to our Lord leaves many gaps in the record which pious legend has not been slow to fill. But we are not able to press the Gospel records beyond their historical limit, and this means that we must be content at least to notice Mary’s humility, obedience and obvious devotion to Jesus. And as she was the mother of the Son of God, we cannot say less about her than did her cousin Elizabeth, that she is ‘blessed among women.'
But scripture doesn't support the very modern Catholic idea that Mary was a perpetual virgin, was sinlessness, and was ascended into heaven like the resurrected Jesus thereby avoiding physical death.
Our information about the mother of Jesus is largely confined to the infancy narratives of Mt. and Lk. There we learn that when the angelic announcement of the birth of Jesus occurred, Mary was living at Nazareth, in Galilee, and was engaged to a carpenter named Joseph (Lk. 1:26f.).
Luke tells us that Joseph was of Davidic descent (ibid.), and although no mention of Mary’s lineage is made it is possible that she came from the same line, particularly if, as seems likely, the *genealogy of Christ in Lk. 3 is to be traced through his mother. The conception of Jesus is described as ‘of the Holy Spirit’ (Mt. 1:18; cf. Lk. 1:35), and his birth as taking place at Bethlehem towards the end of Herod the Great’s reign (Mt. 2:1; Lk. 1:5; 2:4). (*Virgin Birth.)
It is recorded in both Mt. 2:23 and Lk. 2:39 that after the birth the holy family lived at Nazareth. Matthew alone mentions the flight into Egypt, where Joseph and Mary and the child Jesus took refuge from the jealous anger of Herod. Luke records Mary’s visit to her cousin Elizabeth, who greeted her as ‘the mother of my Lord’ with the words ‘Blessed are you among women’ (1:42f.). Luke also has Mary’s song of praise (1:46-55, where a few ancient witnesses read ‘Elizabeth’ for ‘Mary’ as the name of the speaker; *Magnificat). A single appealing glimpse of Christ’s childhood is given to us by Luke (2:41-51), who records the typically anxious words of his mother at the discovery of the lost boy (v. 48), and the well-known reply, ‘Did you not know that I must be in my Father’s house?’ (v. 49).
The remaining references to Mary in the Gospels are few and relatively uninformative. Apparently she did not accompany our Lord on his missionary journeys, although she was present with him at the marriage in Cana (Jn. 2:1ff.). The rebuke uttered by Jesus on this occasion, ‘O woman, what have you to do with me?’ (v. 4), reveals amazement rather than harshness (cf. Lk. 2:49, and the tender use of the same word gynai, ‘woman’, in Jn. 19:26; see also Mk. 3:31ff., where the Lord places spiritual fidelity above family relationship; with v.35 cf. Lk. 11:27f.). Finally, we meet Mary at the foot of the cross (Jn. 19:25), when she and the beloved disciple are entrusted by him to each other’s care (vv. 26-27). The only other explicit NT reference to Mary is in Acts 1:14, where she and the disciples are described as ‘devoting themselves to prayer’.
The brief NT sketch of Mary and her relationship to our Lord leaves many gaps in the record which pious legend has not been slow to fill. But we are not able to press the Gospel records beyond their historical limit, and this means that we must be content at least to notice Mary’s humility, obedience and obvious devotion to Jesus. And as she was the mother of the Son of God, we cannot say less about her than did her cousin Elizabeth, that she is ‘blessed among women.'
But scripture doesn't support the very modern Catholic idea that Mary was a perpetual virgin, was sinlessness, and was ascended into heaven like the resurrected Jesus thereby avoiding physical death.
The Eastern Orthodox Church observes the Dormition of the Theotokos, which holds that the Theotokos died, not voluntarily as her Son, but by the necessity of her mortal human nature. She was then resurrected and called up to Heaven. The Orthodox Church views this as the first fruits of the Resurrection of the Faithful that will occur at the Second Coming of Christ.
As for the Immaculate Conception, this is where the Roman Catholic Church and the Eastern Orthodox Church divulges. Most Orthodox reject the dogma of the Immaculate Conception as unnecessary. Orthodoxy does not view Original Sin, Ancestral Sin is the preferred term in the Eastern Church, as an inheritance of guilt or stain. That being said, the Orthodox tradition does hold that the Theotokos remained free of personal sin, a belief shared with some, not all, reformers such as Martin Luther.
"The Orthodox church does not accept the Catholic dogma of 1854 -- the dogma of the immaculate conception of the Virgin, in the sense that she was exempt at birth from original sin. This would separate her from the human race, and she would then have been unable to transmit to her Son humanity. But Orthodoxy does not admit in the all-pure Virgin any individual sin, for that would be unworthy of the dignity of the Mother of God." Sergius Bulgakov, The Orthodox Church. Crestwood: St Vladimir's Seminary Press, 1997.
Finally, the perpetual Virginity of the Theotokos is not a modern idea by any means.
Origen - The Book [the Protoevangelium] of James [records] that the brethren of Jesus were sons of Joseph by a former wife, whom he married before Mary. Now those who say so wish to preserve the honor of Mary in virginity to the end, so that body of hers which was appointed to minister to the Word . . . might not know intercourse with a man after the Holy Spirit came into her and the power from on high overshadowed her. And I think it in harmony with reason that Jesus was the first fruit among men of the purity which consists in [perpetual] chastity, and Mary was among women. For it were not pious to ascribe to any other than to her the first fruit of virginity (Commentary on Matthew 2:17 [A.D. 248]).
Hilary of Poitiers - If they [the brethren of the Lord] had been Mary's sons and not those taken from Joseph's former marriage, she would never have been given over in the moment of the passion [crucifixion] to the apostle John as his mother, the Lord saying to each, "Woman, behold your son," and to John, "Behold your mother" [John 19:26-27], as he bequeathed filial love to a disciple as a consolation to the one desolate (Commentary on Matthew 1:4 [A.D. 354]).
St. Athanasius - Let those, therefore, who deny that the Son is by nature from the Father and proper to his essence deny also that He took true human flesh from the ever-virgin Mary (Discourses against the Arians 2:70 [A.D. 360]).
St. Jerome - But as regards Victorinus, I assert what has already been proven from the gospel—that he [Victorinus] spoke of the brethren of the Lord not as being sons of Mary but brethren in the sense I have explained, that is to say, brethren in point of kinship, not by nature. (Against Helvidius: The Perpetual Virginity of Mary 19 [A.D. 383]).
St. Cyril of Alexandria - The Word himself, coming into the Blessed Virgin herself, assumed for himself his own temple from the substance of the Virgin and came forth from her a man in all that could be externally discerned, while interiorly He was true God. Therefore he kept his Mother a virgin even after her childbearing (Against Those Who Do Not Wish to Confess That the Holy Virgin is the Mother of God 4 [A.D. 430]).
The Ever-Virginity of the Mother of God — Greek Orthodox Archdiocese of America
As for the Immaculate Conception, this is where the Roman Catholic Church and the Eastern Orthodox Church divulges. Most Orthodox reject the dogma of the Immaculate Conception as unnecessary. Orthodoxy does not view Original Sin, Ancestral Sin is the preferred term in the Eastern Church, as an inheritance of guilt or stain. That being said, the Orthodox tradition does hold that the Theotokos remained free of personal sin, a belief shared with some, not all, reformers such as Martin Luther.
"The Orthodox church does not accept the Catholic dogma of 1854 -- the dogma of the immaculate conception of the Virgin, in the sense that she was exempt at birth from original sin. This would separate her from the human race, and she would then have been unable to transmit to her Son humanity. But Orthodoxy does not admit in the all-pure Virgin any individual sin, for that would be unworthy of the dignity of the Mother of God." Sergius Bulgakov, The Orthodox Church. Crestwood: St Vladimir's Seminary Press, 1997.
Finally, the perpetual Virginity of the Theotokos is not a modern idea by any means.
Origen - The Book [the Protoevangelium] of James [records] that the brethren of Jesus were sons of Joseph by a former wife, whom he married before Mary. Now those who say so wish to preserve the honor of Mary in virginity to the end, so that body of hers which was appointed to minister to the Word . . . might not know intercourse with a man after the Holy Spirit came into her and the power from on high overshadowed her. And I think it in harmony with reason that Jesus was the first fruit among men of the purity which consists in [perpetual] chastity, and Mary was among women. For it were not pious to ascribe to any other than to her the first fruit of virginity (Commentary on Matthew 2:17 [A.D. 248]).
Hilary of Poitiers - If they [the brethren of the Lord] had been Mary's sons and not those taken from Joseph's former marriage, she would never have been given over in the moment of the passion [crucifixion] to the apostle John as his mother, the Lord saying to each, "Woman, behold your son," and to John, "Behold your mother" [John 19:26-27], as he bequeathed filial love to a disciple as a consolation to the one desolate (Commentary on Matthew 1:4 [A.D. 354]).
St. Athanasius - Let those, therefore, who deny that the Son is by nature from the Father and proper to his essence deny also that He took true human flesh from the ever-virgin Mary (Discourses against the Arians 2:70 [A.D. 360]).
St. Jerome - But as regards Victorinus, I assert what has already been proven from the gospel—that he [Victorinus] spoke of the brethren of the Lord not as being sons of Mary but brethren in the sense I have explained, that is to say, brethren in point of kinship, not by nature. (Against Helvidius: The Perpetual Virginity of Mary 19 [A.D. 383]).
St. Cyril of Alexandria - The Word himself, coming into the Blessed Virgin herself, assumed for himself his own temple from the substance of the Virgin and came forth from her a man in all that could be externally discerned, while interiorly He was true God. Therefore he kept his Mother a virgin even after her childbearing (Against Those Who Do Not Wish to Confess That the Holy Virgin is the Mother of God 4 [A.D. 430]).
The Ever-Virginity of the Mother of God — Greek Orthodox Archdiocese of America
R
"Assumed" meaning you are hoping she was taken like Elijah,and don't forget Enoch as well.( Genesis 5 v 24). Since there is no scripture to back this claim up, I'm gonna "assume" she died like all of us will, unless God comes first to get his saints in The Rapture.
The good news for those who died in Christ like Mary, when The Rapture hits, the dead in Christ shall rise out of their graves first. Then those who are still alive will meet them with The Lord in the Air, and we will be forever with The Lord.
( I Corinthians 15 v 50-58)
The good news for those who died in Christ like Mary, when The Rapture hits, the dead in Christ shall rise out of their graves first. Then those who are still alive will meet them with The Lord in the Air, and we will be forever with The Lord.
( I Corinthians 15 v 50-58)
To me its a matter of is the church alive or dead. Is it bareing much fruit. Is it bring many souls ato Christ and teahing them to go out and be Gods power on earth.
I like dressing up. I wish everyone would dress up. I think its a honor to wear my best to go before my King. But I know hes looking at my heart. And that my heart is what is most important to Him. Everyone else can wear what ever they like. I'll just love them. I'm not the clothes police.
I do think lots of people have a unworthy, not good enough, why bother, I'm poor and always will be poor attitude, don't have money for fancy clothes, take me as I am instead of they are children of the King.
I think anyone looks and feels better about themselves when they are all dressed up. And I know God wants them all feeling really good about themselves.
I like music wear its alive and I can shout without breaking some fake rules. The bible says to shout. It doesn't say to whisper the walls down of the enemy.
I like dressing up. I wish everyone would dress up. I think its a honor to wear my best to go before my King. But I know hes looking at my heart. And that my heart is what is most important to Him. Everyone else can wear what ever they like. I'll just love them. I'm not the clothes police.
I do think lots of people have a unworthy, not good enough, why bother, I'm poor and always will be poor attitude, don't have money for fancy clothes, take me as I am instead of they are children of the King.
I think anyone looks and feels better about themselves when they are all dressed up. And I know God wants them all feeling really good about themselves.
I like music wear its alive and I can shout without breaking some fake rules. The bible says to shout. It doesn't say to whisper the walls down of the enemy.