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{{Short description|Mother of Jesus}}
{{For multi|the 1999 television film|Mary, Mother of Jesus (film){{!}}''Mary, Mother of Jesus'' (film)|the mosque in Abu Dhabi|Mary, Mother of Jesus Mosque}}
{{Redirect-multi|3|Saint Mary|Virgin Mary|Mother Mary}}
{{Redirect|Mary of Nazareth|the 2012 television film|Mary of Nazareth (film){{!}}''Mary of Nazareth'' (film)|the parish in Brooklyn|Mary of Nazareth Parish (Brooklyn)}}
{{pp|small=yes}}
{{Use American English|date=November 2014}}
{{Use dmy dates|date=April 2023}}
{{Infobox person
| name        = Mary
| image       = Madonna Advocata.png
| alt         = Slightly faded painting of a woman wearing a black veil, staring out of the portrait. Her hands are raised. The image is on a gold background.
| caption     = The [[Maria Advocata (Madonna del Rosario)|''Madonna del Rosario'']] ({{circa|6th century}} or earlier), perhaps the oldest icon of Mary, in [[Rome]]
| birth_date  = {{circa|18 BC}}{{efn|Per the [[Bar and bat mitzvah#Significance|Jewish customs surrounding marriage]] at the time, and the apocryphal [[Gospel of James]], Mary was approximately 13–14 years old when giving birth to Jesus.<ref name="NewAdvent" /> Her year of birth is therefore contingent on [[Date of birth of Jesus|that of Jesus]], and though some posit slightly different dates (such as [[John P. Meier|Meier]]'s dating of {{c.|7}} or 6&nbsp;BC)<ref>{{cite book |last=Meier |first=John P. |author-link=John P. Meier |title=A Marginal Jew: The Roots of the Problem and the Person |year=1991 |publisher=Yale University Press |isbn=978-0-300-14018-7|page=407}}</ref> general consensus places Jesus' birth in {{c.|4}}&nbsp;BC,<ref>{{cite book|last=Sanders|first=E.&nbsp;P.|author-link=E. P. Sanders|title=The Historical Figure of Jesus|publisher=Allen Lane Penguin Press|year=1993|url=https://books.google.com/books?id=lkbTL36ZgPIC|isbn=978-0-14-192822-7|access-date=1 September 2022|archive-date=18 April 2017|archive-url=https://web.archive.org/web/20170418040039/https://books.google.com/books?id=lkbTL36ZgPIC|url-status=live|pages=10–11}}</ref> thus placing Mary's birth in {{c.|18}} BC.}}
| birth_place = [[Herodian kingdom|Herodian Judea]]
| death_date  = After {{c.|33 AD}}
| death_place = [[Jerusalem]], [[Province of Judea|Province of Judaea]], [[Roman Empire]]<br />or [[Ephesus]], [[Province of Asia]], [[Roman Empire]]<ref>{{Cite web |title=Catholic Enncyclopedia: Tomb of the Blessed Virgin Mary |url=https://www.newadvent.org/cathen/14774a.htm |access-date=2 January 2023 |website=New Advent}}</ref><ref>{{Cite web |title=Tomb of Mary: Location and Significance: University of Dayton, Ohio |url=https://udayton.edu/imri/mary/t/tomb-of-mary-location-and-significance.php |access-date=2 January 2023 |website=udayton.edu}}</ref>
| spouse      = [[Saint Joseph|Joseph]]
| children    = [[Jesus]]
| parents     = [[Joachim]] and [[Saint Anne|Anne]] (according to some apocryphal writings)
}}

'''Mary'''{{efn|{{lang-he|מִרְיָם|translit=Mīryām}}; {{lang-syc|ܡܪܝܡ|translit=Maryam}}; {{lang-ar|مريم|translit=Maryam}}; {{lang-grc|Μαρία|translit=María}}; {{lang-la|Maria}}; {{lang-cop|Ⲙⲁⲣⲓⲁ|translit=Maria}}}} was a first-century [[Jewish]] woman of [[Nazareth]],<ref>{{cite book |title=Mary in the New Testament |author1=Raymond Edward Brown |author2=Joseph A. Fitzmyer |author3=Karl Paul Donfried |location=NJ |publisher=Paulist Press |year=1978 |page=140 |quote=...consonant with Mary's Jewish background |url=https://books.google.com/books?id=ML1mnUBwmhcC&pg=PA140 |isbn=978-0809121687 |access-date=23 February 2021 |archive-date=17 August 2021 |archive-url=https://web.archive.org/web/20210817232637/https://books.google.com/books?id=ML1mnUBwmhcC&pg=PA140 |url-status=live }}</ref> the wife of [[Saint Joseph|Joseph]] and the mother of [[Jesus]]. She is a central figure of [[Christianity]], venerated under [[titles of Mary|various titles]] such as [[Perpetual virginity of Mary|virgin]] or [[Queen of Heaven|queen]], many of them mentioned in the [[Litany of Loreto]]. The [[Eastern Orthodox Church|Eastern]] and [[Oriental Orthodox]], [[Church of the East]], [[Catholic]], [[Anglican]], and [[Lutheran]] churches believe that Mary, as mother of Jesus, is the [[Theotokos|Mother of God]]. Other [[Protestant views on Mary]] vary, with some holding her to have lesser status.

She has the [[Mary in Islam|highest position in Islam]] among all women and is mentioned numerous times in the [[Quran]], including in a chapter [[Maryam (surah)|named after her]].<ref>Quran 3:42; cited in Stowasser, Barbara Freyer, "Mary", in: ''Encyclopaedia of the Qurʾān'', General Editor: Jane Dammen McAuliffe, Georgetown University, Washington DC.</ref><ref>J.D. McAuliffe, ''Chosen of all women''</ref><ref name="Jestice">Jestice, Phyllis G. ''Holy people of the world: a cross-cultural encyclopedia, Volume 3''. 2004 {{ISBN|1-57607-355-6}} p. [https://books.google.com/books?id=H5cQH17-HnMC&q=%22Sayyidana+Maryam%22&pg=PA558 558 Sayyidana Maryam] {{Webarchive|url=https://web.archive.org/web/20200727115808/https://books.google.com/books?id=H5cQH17-HnMC&pg=PA558#v=onepage&q=%22Sayyidana%20Maryam%22&f=false |date=27 July 2020 }}</ref> She is also revered in the [[Baháʼí Faith]] and the [[Druze Faith]].<ref name="Glenn2012" />

The [[synoptic Gospels]] name Mary as the mother of Jesus. The gospels of [[Gospel of Matthew|Matthew]] and [[Gospel of Luke|Luke]] describe Mary as a virgin{{efn|{{lang|grc|παρθένος|translit="parthénos"}}; Matthew 1:23<ref>{{Bibleverse|Matthew|1:23}}</ref> uses the Greek {{transliteration|grc|parthénos}}, "virgin", whereas only the Hebrew of Isaiah 7:14,<ref>{{Bibleverse|Isaiah|7:14|HE}}</ref> from which the New Testament ostensibly quotes, as {{transliteration|hbo|Almah}} – "young maiden". See article on {{transliteration|grc|parthénos}} in Bauercc/(Arndt)/Gingrich/Danker, ''A Greek-English Lexicon of the New Testament and Other Early Christian Literature''.<ref>Bauercc/(Arndt)/Gingrich/Danker, ''A Greek-English Lexicon of the New Testament and Other Early Christian Literature'', 2nd ed., University of Chicago Press, 1979, p. 627.</ref>}} who was chosen by [[God in Christianity|God]] to [[annunciation|conceive Jesus]] through the [[Holy Spirit in Christianity|Holy Spirit]]. After [[nativity of Jesus|giving birth to Jesus]] in [[Bethlehem]], she raised him in the city of [[Nazareth]] in [[Galilee]], and was in [[Jerusalem]] at his [[Crucifixion of Jesus|crucifixion]] and with the [[Apostles in the New Testament|apostles]] after his [[Ascension of Jesus|ascension]]. Although her later life is not accounted in the [[Bible]], [[Roman Catholic Church|Roman Catholic]], [[Eastern Orthodoxy|Eastern Orthodox]], and some Protestant traditions believe that her body [[Entering heaven alive|was raised]] into [[Heaven in Christianity|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]].

[[Veneration of Mary|Mary has been venerated]] since [[early Christianity]],<ref name="Burke, Raymond L. 2008 page 178">Mark Miravalle, Raymond L. Burke; (2008). ''Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons'' {{ISBN|978-1-57918-355-4}} p. 178</ref><ref name="Tim S. Perry page 142">''Mary for evangelicals'' by Tim S. Perry, William J. Abraham 2006 {{ISBN|0-8308-2569-X}} p. 142</ref> 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 [[Mariology of the Catholic Church|distinctive Marian dogmas]], namely her [[Immaculate Conception]] and her bodily Assumption into heaven.<ref name=Houghton>"Mary, the mother of Jesus." ''The New Dictionary of Cultural Literacy, Houghton Mifflin''. Boston: Houghton Mifflin, 2002. Credo Reference. Web. 28 September 2010.</ref> Many [[Protestantism|Protestants]] hold [[Protestant views on Mary|less exalted views]] of Mary's role, often based on a perceived lack of biblical support for many traditional Christian dogmas pertaining to her.<ref name=protestantencyclopedia />

The multiple forms of [[Marian devotions]] include various [[Christian prayer|prayers]] and [[Hymns to Mary|hymns]], the celebration of several [[Marian feast days]] in [[Christian liturgy|liturgy]], the veneration of [[religious image|images]] and [[relics]], the construction of [[Catholic Marian church buildings|churches dedicated to her]] and [[Christian pilgrimage|pilgrimages]] to [[shrines to the Virgin Mary|Marian shrines]]. Many [[Marian apparition]]s and [[miracle]]s attributed to her [[intercession of saints|intercession]] have been reported by believers over the centuries. She has been a traditional [[Madonna (art)|subject in arts]], notably in [[Byzantine art]], [[medieval art]] and [[Renaissance art]].

==Names and titles==
{{Main|Titles of Mary}}

[[File:Encaustic Virgin.jpg|thumb|right|Virgin and Child with angels and Sts. George and Theodore. Icon, {{circa|600}}, from [[Saint Catherine's Monastery]]]]
{{Mary|state=collapsed}}

Mary's name in the original manuscripts of the New Testament was based on her original [[Aramaic language|Aramaic]] name {{Lang|arc|מרים|rtl=yes}}, transliterated as {{transliteration|arc|[[Maryam (name)|Maryam]]}} or {{transliteration|arc|Mariam}}.<ref>"Mary", ''A Dictionary of First Names'' by Patrick Hanks, Kate Hardcastle and Flavia Hodges (2006). Oxford University Press. {{ISBN|0198610602}}.</ref> The English name ''[[Mary (name)|Mary]]'' comes from the Greek {{lang|grc|Μαρία}}, a shortened form of the name {{lang|grc|Μαριάμ}}. Both {{lang|grc|Μαρία}} and {{lang|grc|Μαριάμ}} appear in the New Testament.

===In Christianity===

In Christianity, Mary is commonly referred to as the Virgin Mary, in accordance with the belief that the [[Holy Spirit in Christianity|Holy Spirit]] impregnated her, thereby conceiving her first-born son Jesus [[Miraculous births|miraculously]], without sexual relations with her betrothed Joseph, "until her son [Jesus] was born".<ref>{{bibleverse|Matthew|1:25}}</ref> The word "until" has inspired considerable analysis on whether Joseph and Mary produced [[Brothers of Jesus|siblings]] after the birth of Jesus or not.{{efn|See Sabine R. Huebner's succinct analysis of the issue: "Jesus is described as the 'first-born son' of Mary in Mt 1:25 and Lk 2:7. From this wording alone we can conclude that there were later-born sons […] The family […] had at least five sons and an unknown number of daughters."<ref>Sabine R. Huebner, ''Papyri and the Social World of the New Testament'' (Cambridge University Press, 2019), p. 73. {{ISBN|1108470254}}</ref>}}
Among her many other names and titles are the [[Veneration of Mary in the Catholic Church|Blessed Virgin Mary]] (often abbreviated to "BMV" after the [[Latin]] {{lang|la|Beata Maria Virgo}}),<ref>{{citation|author=Fulbert of Chatres|author-link=Fulbert of Chartres|title=O Beata Virgo Maria|url=https://www.preces-latinae.org/thesaurus/BVM/OBeataVM.html|access-date=27 March 2020|archive-date=4 March 2021|archive-url=https://web.archive.org/web/20210304020702/https://www.preces-latinae.org/thesaurus/BVM/OBeataVM.html|url-status=live}}</ref> [[Saint]] Mary (occasionally), the [[Theotokos|Mother of God]] (primarily in [[Western Christianity]]), the {{transliteration|grc|[[Theotokos]]}} (primarily in [[Eastern Christianity]]), Our Lady (Medieval {{Lang-it|Madonna}}), and [[Queen of Heaven]] ({{lang|la|Regina caeli}}; see also [[Regina Coeli (disambiguation)|here]]).<ref>''Encyclopedia of Catholicism by Frank K. Flinn'', J. Gordon Melton, 2007, {{ISBN|0-8160-5455-X}}, pp. 443–444</ref><ref name="Hillerbrand">Hillerbrand, Hans Joachim. ''Encyclopedia of Protestantism'', Volume 3, 2003. {{ISBN|0-415-92472-3}}, p. 1174</ref> The title "[[Queen of heaven (antiquity)|queen of heaven]]" had previously been used as an [[epithet]] for a number of goddesses, such as [[Isis]], or [[Ishtar]]. 

Titles in use vary among [[Anglican Marian theology|Anglicans]], [[Luther's Marian theology|Lutherans]] and other [[Protestant views on Mary|Protestants]], as well as [[Latter Day Saint views on Mary|Mormons]], [[Roman Catholic Mariology|Catholics]], [[Orthodox Marian theology|Orthodox]] and [[Ecumenical meetings and documents on Mary|other Christians]].

The three main titles for Mary used by the Orthodox are {{transliteration|grc|Theotokos}} ({{lang|grc|Θεοτόκος|lit=God-bearer}} or "God-bearer"), {{transliteration|grc|[[Aeiparthenos]]}} ({{lang|grc|ἀειπαρθένος|lit=Ever-virgin}}) which means ever-virgin, as confirmed in the [[Second Council of Constantinople]] in 553, and {{transliteration|grc|[[Panagia]]}} ({{lang|grc|Παναγία|lit=All-holy}}) meaning "all-holy".<ref name="Fairbairn" /> Catholics use a wide variety of titles for Mary, and these titles have in turn given rise to many artistic depictions.

The title {{transliteration|grc|Theotokos}}, which means "God-bearer," was recognized at the [[Council of Ephesus]] in 431.<ref>{{cite web |last1=Longenecker |first1=Father Dwight |title=God-bearer |url=https://www.catholic.com/magazine/print-edition/god-bearer |website=Catholic Answers |access-date=30 July 2022}}</ref><ref>{{cite web |title=Council of Ephesus |url=https://www.newadvent.org/cathen/05491a.htm |website=New Advent Catholic Encyclopedia |access-date=30 July 2022}}</ref> The direct equivalents of title in Latin are {{lang|la|Deipara}} and {{lang|la|Dei Genitrix}}, although the phrase is more often loosely translated into Latin as {{lang|la|Mater Dei}} ("Mother of God"), with similar patterns for other languages used in the [[Latin Church]]. However, this same phrase in Greek ({{lang|grc|Μήτηρ Θεοῦ}}), in the abbreviated form {{lang|grc|ΜΡ ΘΥ}}, is an indication commonly attached to her image in [[Eastern Christianity|Byzantine]] [[icon]]s. The Council stated that the [[Church Fathers]] "did not hesitate to speak of the holy Virgin as the Mother of God".<ref name="ccel.org">{{cite web|url=https://www.ccel.org/ccel/schaff/npnf214.x.xvi.i.html|title=The Canons of the Two Hundred Holy and Blessed Fathers Who Met at Ephesus|date=1 June 2005|publisher=Ccel.org|access-date=30 September 2013|archive-date=17 June 2010|archive-url=https://web.archive.org/web/20100617221958/https://www.ccel.org/ccel/schaff/npnf214.x.xvi.i.html|url-status=live}}</ref><ref>M'Corry, John Stewart''Theotokos: Or, the Divine Maternity''. 2009 {{ISBN|1-113-18361-6}} p. 10</ref><ref>''The Christian theology reader'' by Alister E. McGrath 2006 {{ISBN|1-4051-5358-X}} p. 273</ref>

Some Marian titles have a direct [[Bible|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 [[David|King David]].<ref>{{bibleverse|Luke|1:32}}</ref><ref>{{bibleverse|Isaiah|9:6}}</ref><ref>{{bibleverse|1 Kings|2:19–20}}</ref><ref>{{Bibleverse|Jeremiah|13:18–19}}</ref><ref>''What Every Catholic Should Know about Mary'' by Terrence J. McNally {{ISBN|1-4415-1051-6}} p. 128</ref> This is also based on the Hebrew tradition of the "Queen-Mother," the [[Gebirah]] or "Great Lady."<ref>{{cite book |last1=Hahn |first1=Scott |title=Hail, Holy Queen: The Mother of God in the Word of God |date= 2006 |publisher=Image |isbn=978-0385501699 |page=78 }}</ref><ref>{{cite book |last1=Smith |first1=Scott |title=What You Need to Know About Mary: But Were Never Taught |date=2018 |publisher=Holy Water Books |isbn=978-0998360324 |page=87 }}</ref> Other titles have arisen from [[Miracle|reported miracles]], special appeals, or occasions for calling on Mary.{{efn|To give a few examples, [[Our Lady of Good Counsel]], [[Our Lady of Navigators]], and [[Mary Untier of Knots|Our Lady Undoer of Knots]] fit this description.<ref name="Jameson">''Legends of the Madonna'' by Anna Jameson 2009 {{ISBN|1406853380}} p. 50</ref><ref>Ann Ball, 2003 ''Encyclopedia of Catholic Devotions and Practices'' {{ISBN|0-87973-910-X}} p. 515</ref><ref>Candice Lee Goucher, 2007 ''World history: journeys from past to present'' {{ISBN|0-415-77137-4}} p. 102</ref><ref>Ann Ball, 2003 ''Encyclopedia of Catholic Devotions and Practices'' {{ISBN|0-87973-910-X}} p. 525</ref>}}

===In Islam===
{{Main|Mary in Islam}}
In [[Islam]], Mary is known as [[Mary in Islam|Maryam]] ({{lang-ar|مريم|translit=Maryam}}), mother of [[Jesus in Islam|Isa]] ({{lang|ar|عيسى بن مريم|translit=ʿĪsā ibn Maryām|lit=Jesus, son of Mary}}). She is often referred to by the honorific title {{transliteration|ar|"Sayyidatuna"}}, meaning "Our Lady"; this title is in parallel to {{transliteration|ar|"Sayyiduna"}} ("Our Lord"), used for the prophets.<ref>{{Cite encyclopedia|year=2008|title=Mary|encyclopedia=The New Encyclopedia of Islam|publisher=Rowman & Littlefield Publishers, Inc.|location=Plymouth, United Kingdom|url=https://books.google.com/books?id=D7tu12gt4JYC|access-date=2 June 2016|last=Glassé|first=Cyril|edition=3rd|pages=340–341|isbn=978-0742562967|archive-date=17 November 2019|archive-url=https://web.archive.org/web/20191117195626/https://books.google.com/books?id=D7tu12gt4JYC|url-status=live}}</ref> A related term of endearment is {{transliteration|ar|"Siddiqah"}},<ref>{{qref|5|73-75|b=y}}</ref> meaning "she who confirms the truth" and "she who believes sincerely completely". Another title for Mary is {{transliteration|ar|"Qānitah"}}, which signifies both constant submission to God and absorption in prayer and invocation in Islam.<ref name="qref|66|12|b=y">{{qref|66|12|b=y|t=si}}</ref> She is also called {{transliteration|ar|"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.<ref name="qref|3|36|b=y">{{qref|3|36|b=y}}</ref> In the Quran, she is described both as "the daughter of Imran" and "the sister of Aaron".<ref>{{qref|19|28|b=y}}</ref>

==Life in ancient sources==
[[File:Eustache Le Sueur.jpg|thumb|right|''[[Annunciation|The Annunciation]]'' by [[Eustache Le Sueur]], an example of 17th century [[Marian art in the Catholic Church|Marian art]]. The [[Gabriel|Angel Gabriel]] announces to Mary her pregnancy with Jesus and offers her [[Lilium candidum|white lilies]].]]

=== New Testament ===
The [[canonical Gospels]] and the [[Acts of the Apostles]] are the [[primary source]]s of historical information about Mary.<ref name="hesemann"/><ref name="canales"/> They are almost contemporary sources, as the [[synoptic Gospels]] and the Acts of the Apostles are generally considered dating from around AD 66–90, while the [[gospel of John]] would date from AD 90–110. They provide limited information about Mary, as they primarily focus on the teaching of [[Jesus]] and on [[apostles in the New Testament|his apostles]].<ref name="hesemann"/> The [[historical reliability of the Gospels]] and [[historical reliability of the Acts of the Apostles]] are subject to debate, as it was common practice in early Christian writings to mix historical facts with legendary stories.<ref name="hesemann">{{cite book |last= Hesemann |first= Michael |author-link=Michael Hesemann |date=2016 |title= Mary of Nazareth: History, Archaeology, Legends|url= |location= |publisher=Ignatius |page=4 |isbn=978-1621640905}}</ref>

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).<ref name="canales">{{cite web |url= https://www.smp.org/dynamicmedia/files/67270a1eefafe0f8457d559592c79a4f/TX001252_1-Background-Mary_of_Nazareth.pdf|title= Mary of Nazareth |last=Canales |first=Arthur David |date=2010 |website= |publisher=Saint Mary's Press|access-date= 25 October 2022}}</ref>

Mary is mentioned several times in the canonical Gospels and the Acts of the Apostles:
*The [[Gospel of Luke]] mentions Mary the most often, identifying her by name twelve times, all of these in the infancy narrative (Luke 1:27–2:34).<ref>{{Bibleverse|Luke|1:27–2:34}}</ref>
*The [[Gospel of Matthew]] mentions her by name five times, four of these (1:16, 18, 20: 2:12)<ref>{{Bibleverse|Matthew|1:16–2:12}}</ref> in the infancy narrative and only once (Matthew 13:55)<ref>{{Bibleverse|Matthew|13:55}}</ref> outside the infancy narrative.
*The [[Gospel of Mark]] names her once (Mark 6:3)<ref>{{Bibleverse|Mark|6:3|ESV}}</ref> and mentions Jesus' mother without naming her in Mark 3:31–32.<ref>{{Bibleverse|Mark|3:31–32}}</ref>
*The [[Gospel of John]] refers to the mother of Jesus twice, but never mentions her name. She is first seen at the [[Marriage at Cana|wedding at Cana]] (John 2:1–12).<ref name="auto">{{Bibleverse|John|2:1–12}}</ref> The second reference has her standing near the cross of Jesus together with [[Mary Magdalene]], [[Mary of Clopas]] (or Cleophas), and her own sister (possibly the same as Mary of Clopas; the wording is semantically ambiguous), along with the "[[disciple whom Jesus loved]]" (John 19:25–26).<ref name="auto1">{{Bibleverse|John|19:25–26}}</ref> John 2:1–12<ref name="auto"/> is the only text in the canonical gospels in which the adult Jesus has a conversation with Mary. He does not address her as "Mother" but as "Woman". In [[Koine Greek]] (the language that the Gospel of John was composed in), calling one's mother "Woman" was not disrespectful, and could even be tender.<ref>William Temple, ''Readings in St John's Gospel.'' London: MacMillan, 1961. pp. 35, 36</ref> Accordingly, some versions of the Bible translate it as "Dear woman".<ref>{{bibleverse|John|2:4|NLT;NCV;AMP}}</ref>
*In the [[Acts of the Apostles]], Mary and the [[brothers of Jesus]] are mentioned in the company of the eleven apostles who are gathered in the [[Cenacle|upper room]] after the [[Ascension of Jesus]] (Acts 1:14).<ref>{{Bibleverse|Acts|1:14}}</ref>

In the [[Book of Revelation]], also part of the [[New Testament]], the "[[Woman of the Apocalypse|woman clothed with the sun]]" (Revelation 12:1, 12:5–6)<ref>{{Bibleverse|Revelation|12:1, 5–6}}</ref> is sometimes identified as Mary.

====Genealogy====
{{Further|Genealogy of Jesus}}
[[File:Virgin's first seven steps.jpg|thumb|The Virgin's first seven steps, mosaic from [[Chora Church]], {{circa|12th century}}]]
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<ref>{{bibleverse|John|19:25}}</ref> 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.<ref>{{cite web|title=Church Fathers: The Perpetual Virginity of Mary (Jerome)|url=https://www.newadvent.org/fathers/3007.htm|website=New Advent|access-date=9 December 2016|archive-date=5 August 2018|archive-url=https://web.archive.org/web/20180805183356/https://newadvent.org/fathers/3007.htm|url-status=live}}</ref> According to the early 2nd century historian [[Hegesippus (chronicler)|Hegesippus]], Mary of Clopas was likely Mary's sister-in-law, understanding Clopas (Cleophas) to have been Joseph's brother.<ref>{{cite web|url=https://www.catholic.org/encyclopedia/view.php?id=12101|title=The Blessed Virgin Mary – Encyclopedia Volume – Catholic Encyclopedia |website=Catholic Online|access-date=7 April 2014|archive-date=20 May 2021|archive-url=https://web.archive.org/web/20210520002215/https://www.catholic.org/encyclopedia/view.php?id=12101|url-status=live}}</ref>

According to the writer of Luke, Mary was a relative of [[Elisabeth (biblical person)|Elizabeth]], wife of the priest [[Zechariah (priest)|Zechariah]] of the priestly division of [[Abijah]], who was herself part of the [[Daughter of Aaron|lineage of Aaron]] and so of the [[Tribe of Levi]].<ref>{{Bibleverse|Luke|1:5|NRSV}},{{Bibleverse|Luke|1:36|NRSV}}</ref> 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 (son of David)|Nathan]], is in fact the genealogy of Mary, while the genealogy from [[Solomon]] given in [[Matthew 1]] is that of Joseph.<ref>{{Cite book | last1 = Douglas | last2 = Hillyer | last3 = Bruce | title = New Bible Dictionary | publisher = Inter-varsity Press | year = 1990 | page = [https://archive.org/details/newbibledictiona00jddo/page/746 746] | isbn = 978-0-85110-630-4 | url = https://archive.org/details/newbibledictiona00jddo/page/746 }}</ref><ref>{{cite web |url=https://www.newadvent.org/cathen/06410a.htm |title=New Advent Genealogy of Christ |publisher=Newadvent.org |date=1 September 1909 |access-date=30 September 2013 |archive-date=7 May 2021 |archive-url=https://web.archive.org/web/20210507023753/https://www.newadvent.org/cathen/06410a.htm |url-status=live }}</ref><ref>{{cite book|last1=Henry|first1=Matthew|title=Luke in Matthew Henry commentary on the whole Bible (complete)|date=1706|url=https://www.blueletterbible.org/Comm/mhc/Luk/Luk_003.cfm?a=976001|access-date=18 April 2016|archive-date=18 July 2021|archive-url=https://web.archive.org/web/20210718212445/https://www.blueletterbible.org/Comm/mhc/Luk/Luk_003.cfm?a=976001|url-status=live}}</ref> (Aaron's wife [[Elisheba]] was of the tribe of Judah, so all their descendants are from both Levi and Judah.)<ref>{{bibleverse|Numbers|1:7}}; {{bibleverse|Exodus|6:23}}</ref>

====Annunciation====
{{Main|Annunciation}}
Mary resided in "her own house"<ref>{{bibleverse|Luke|1:56}}</ref> in [[Nazareth]] in [[Galilee]], possibly with her parents, and during her betrothal—the first stage of a [[Jewish view of marriage|Jewish marriage]]. Jewish girls were considered marriageable at the age of twelve years and six months, though the actual age of the bride varied with circumstances. The marriage was preceded by the betrothal, after which the bride legally belonged to the bridegroom, though she did not live with him till about a year later, when the marriage was celebrated.<ref name="auto2">{{cite web|url=https://www.newadvent.org/cathen/15464b.htm |title=Catholic Encyclopedia: The Blessed Virgin Mary |publisher=Newadvent.org |date=1 October 1912 |accessdate=22 June 2022}}</ref>

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."<ref>{{bibleverse|Luke|1:35}}</ref>{{efn|This event is described by some Christians as the Annunciation.}} 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.<ref>Mills, Watson E., Roger Aubrey Bullard. ''Mercer dictionary of the Bible''. 1998 {{ISBN|0-86554-373-9}} p. 429</ref><ref>{{Bibleverse|Matthew|1:18–25}}</ref>

Since the angel Gabriel had told Mary that Elizabeth—having previously been barren—was then miraculously pregnant,<ref>{{Bibleverse|Luke|1:36}}</ref> Mary hurried to see Elizabeth, who was living with her husband Zechariah in "the hill country..., [<span class="ltr">in</span>] a city of Juda". Mary arrived at the house and greeted Elizabeth who called Mary "the mother of my Lord", and Mary spoke the words of praise that later became known as the {{lang|la|[[Magnificat]]}} from her first word in the [[Latin]] version.<ref>{{bibleverse|Luke|1:46–55|VULGATE; KJV}}</ref> After about three months, Mary returned to her own house.<ref>{{Bibleverse|Luke|1:56–57}}</ref>

====Birth of Jesus====
{{Main|Nativity of Jesus}}
[[File:Crèche - bergers.jpg|thumb|The adoration of the shepherds, a [[nativity scene]] in France]]
According to the [[gospel of Luke]], a decree of the [[Roman Emperor]] [[Augustus]] required that Joseph return to his hometown of [[Bethlehem]] to register for a [[Census of Quirinius|Roman census]].{{efn|The historicity of this census' relationship to the birth of Jesus continues to be one of scholarly disagreement; see, for example, p. 71 in Edwards, James R. (2015).<ref>''The Gospel of Luke''. Grand Rapids MI: Eerdmans. {{ISBN|978-0802837356}}.</ref>}} While he was there with Mary, she gave birth to Jesus; but because there was no place for them in the inn, she used a [[manger]] as a cradle.<ref name=Brown1>Brown, Raymond Edward. ''Mary in the New Testament''. 1978 {{ISBN|978-0-8091-2168-7}}</ref>{{rp|p.14}}<ref>{{Bibleverse|Luke|2}}</ref> It is not told how old Mary was at the time of the Nativity,<ref name=":0" /> but attempts have been made to infer it from the age of a typical Jewish mother of that time. Mary Joan Winn Leith represents the view that Jewish girls typically married soon after the onset of puberty,<ref>Leith, Mary Joan Winn: Mary, Mother of Jesus. In Coogan, Michael (ed.): ''Oxford Encyclopedias of the Bible: Digital Collection''. Oxford University Press, 2022. ISBN 9780197669402.</ref> while according to Amram Tropper, Jewish females generally married later in Palestine and the Western Diaspora than in Babylonia.<ref name=":1">Tropper, A: Children and Childhood in Light of the Demographics of the Jewish Family in Late Antiquity. ''Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Period'', Vol. 37, 2006, 3, pp. 299–343.</ref> Some scholars hold the view that among them it typically happened between their mid and late teen years<ref name="Keener Walton 2019 p. 2147">{{cite book |last1=Keener |first1=Craig S. |url=https://books.google.com/books?id=N2FgDwAAQBAJ&pg=PA2147 |title=NRSV, Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture |last2=Walton |first2=John H. |publisher=Zondervan |year=2019 |isbn=978-0-310-45272-0 |page=2147 |access-date=21 January 2023}}</ref> or late teens and early twenties.<ref name=":0" /><ref name=":1" /> After eight days, the boy was [[Circumcision of Jesus|circumcised]] according to Jewish law and named "[[Jesus (name)|Jesus]]" ({{lang|hbo|ישוע}}, {{transliteration|hbo|[[Yeshua (name)|Yeshu'a]]}}), which means "[[Yahweh]] is salvation".<ref>''The Gospel of Matthew'' by R. T. France 2007 {{ISBN|0-8028-2501-X}} p. 53</ref>

After Mary continued in the "[[Tumah and taharah|blood of her purifying]]" another 33 days, for a total of 40 days, she brought her [[Burnt offering (Judaism)|burnt offering]] and [[sin offering]] to the [[Second Temple|Temple]] in [[Jerusalem]] (Luke 2:22),<ref>{{bibleverse|Luke|2:22}}</ref> so the priest could make atonement for her.<ref>{{bibleverse|Leviticus|12:1–8}}</ref> They also presented Jesus{{snd}} "As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord" (Luke 2:23; Exodus 13:2; 23:12–15; 22:29; 34:19–20; Numbers 3:13; 18:15).<ref>{{bibleverse|Luke|2:23}}; {{bibleverse|Exodus|13:2; 13:12–15; 22:29; 34:19–20}}; {{bibleverse|Numbers|3:13; 18:15}}</ref> After the prophecies of [[Simeon (Gospel of Luke)|Simeon]] and the prophetess [[Anna (Bible)|Anna]] in Luke 2:25–38,<ref>{{bibleverse|Luke|2:25–38}}</ref> the family "returned into Galilee, to their own city Nazareth".<ref>{{bibleverse|Luke|2:39}}</ref>

According to the [[gospel of Matthew]], [[Biblical Magi|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 [[Herod the Great|King Herod]] wanted to murder the infant, and the [[Holy Family|family]] [[Flight into Egypt|fled by night to Egypt]] and stayed there for some time. After Herod's death in 4&nbsp;BC, they returned to Nazareth in Galilee, rather than Bethlehem, because Herod's son [[Herod Archelaus|Archelaus]] was the ruler of Judaea.<ref>{{bibleverse|Matthew|2}}</ref>

Mary is involved in the only event in Jesus' adolescent life that is recorded in the New Testament. At the age of 12, Jesus, having become separated from his parents on their return journey from the [[Passover]] celebration in Jerusalem, was [[Finding in the Temple|found in the Temple]] among the religious teachers.<ref>Walvoord, John F., Roy B. Zuck. ''The Bible Knowledge Commentary: New Testament edition''. 1983 {{ISBN|0-88207-812-7}}</ref>{{rp|p.210}}<ref>{{Bibleverse|Luke|2:41–52}}</ref>

====Ministry of Jesus====
[[File:Wüger Kreuzigung.jpg|thumb|right|upright=0.8|''[[Stabat Mater (art)|Stabat Mater]]'' by [[Gabriel Wuger]], 1868]]
Mary was present when, at her suggestion, Jesus worked his first miracle during a [[wedding at Cana]] by turning water into wine.<ref>{{Bibleverse|John|2:1–11}}</ref> Subsequently, there are events when Mary is present along with [[James the Just|James]], [[Joses, brother of James the younger|Joseph]], [[Simeon of Jerusalem|Simon]], and [[Jude, brother of Jesus|Judas]], called [[Brothers of Jesus|Jesus' brothers]], and unnamed sisters.<ref>{{bibleverse|Mt|1:24–25|9}}, {{bibleverse|Mt|12:46|9|12:46}}, {{bibleverse|Mt|13:54–56|9|13:54–56}}, {{bibleverse|Mt|27:56|9|27:56}}, {{bibleverse|Mk|3:31|9}}, {{bibleverse|Mk|6:3|9|6:3}}, {{bibleverse|Mk|15:40|9|15:40}}, {{bibleverse|Mk|16:1|9|16:1}}, {{bibleverse|Jn|2:12|9}}, {{bibleverse|John|7:3–5|9|7:3–5}}, {{bibleverse|Gal|1:19|9}}, {{bibleverse|Acts|1:14|9}}</ref> According to [[Epiphanius of Salamis|Epiphanius]], [[Origen]] and [[Eusebius of Cesarea|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.<ref>{{Cite book |last=Butz |first=Jeffrey J. |url=https://books.google.com/books?id=610oDwAAQBAJ&pg=PT26 |title=The Brother of Jesus and the Lost Teachings of Christianity |publisher=Simon and Schuster |year=2005 |isbn=9781594778797 |pages=27 |language=en}}</ref><ref>''Eerdmans Dictionary of the Bible'' by D. N. Freedman, David Noel, Allen Myers and Astrid B. Beck (2000) {{ISBN|9053565035}} p. 202</ref><ref>''The Bible: The Basics'' by John Barton (2010) [[Routledge]] {{ISBN|0415411351}} p. 7</ref>

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'."<ref>[[Beverly Roberts Gaventa|Gaventa, Beverly Roberts]]. ''Mary: glimpses of the mother of Jesus.'' 1995 {{ISBN|1-57003-072-3}}, p. 70</ref><ref>{{Bibleverse|Mark|3:31–35}}</ref>

Mary is also depicted as being present in a [[women at the crucifixion|group of women]] at the [[Crucifixion of Jesus|crucifixion]] standing near the [[disciple whom Jesus loved]] along with [[Mary of Clopas]] and [[Mary Magdalene]],<ref name="auto1"/> to which list Matthew 27:56<ref>{{Bibleverse|Matthew|27:56}}</ref> adds "the mother of the sons of Zebedee", presumably the [[Salome (disciple)|Salome]] mentioned in Mark 15:40.<ref>{{Bibleverse|Mark|15:40}}</ref>

====After the Ascension of Jesus====
In Acts 1:12–26,<ref>{{bibleverse|Acts|1:12–26}}</ref> especially verse 14, Mary is the only one other than the [[Twelve apostles|eleven apostles]] to be mentioned by name who abode in the [[Cenacle|upper room]], when they returned from [[Mount of Olives|Mount Olivet]]. Her presence with the apostles during the [[Pentecost]] is not explicit, although it has been held as a fact by Christian tradition.

From this time, she disappears from the biblical accounts, although it is held by Catholics that she is again portrayed as the [[Woman of the Apocalypse|heavenly woman]] in the [[Book of Revelation]].<ref>{{Bibleverse|Revelation|12:1|DRA; KJV}}</ref>

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 the Mother of God|Dormition of Mary]],<ref>{{cite web |last1=Maas |first1=Anthony |title=The Blessed Virgin Mary |url=https://www.newadvent.org/cathen/15464b.htm |website=The Catholic Encyclopedia |publisher=Robert Appleton Company |access-date=11 February 2022 |archive-date=10 October 2018 |archive-url=https://web.archive.org/web/20181010170332/https://www.newadvent.org/cathen/15464b.htm |url-status=live }}</ref> and then, soon after, her body itself also being [[Assumption of Mary|assumed]] (taken bodily) into [[Heaven#In Roman Catholicism|Heaven]]. Belief in the corporeal assumption of Mary is a [[Dogma in the Catholic Church|dogma]] of the [[Catholic Church]], in the [[Latin Church|Latin]] and [[Eastern Catholic Churches]] alike, and is believed as well by the [[Eastern Orthodox Church]],<ref>Stephen J. Shoemaker, [https://www.oup.com/uk/catalogue/?ci=9780199210749 ''Ancient Traditions of the Virgin Mary's Dormition and Assumption''] {{webarchive|url=https://web.archive.org/web/20070311005046/https://www.oup.com/uk/catalogue/?ci=9780199210749 |date=11 March 2007 }} (Oxford: Oxford University Press, 2002, 2006); ''De Obitu S. Dominae'' as noted in; Holweck, F. (1907). The Feast of the Assumption. In The Catholic Encyclopedia. New York: Robert Appleton Company.</ref><ref name= Munificentissimus >{{cite web |url=https://www.vatican.va/holy_father/pius_xii/apost_constitutions/documents/hf_p-xii_apc_19501101_munificentissimus-deus_en.html |title=''Munificentissimus Deus'' on the Assumption |publisher=Vatican.va |access-date=30 September 2013 |archive-date=4 September 2013 |archive-url=https://web.archive.org/web/20130904181017/https://www.vatican.va/holy_father/pius_xii/apost_constitutions/documents/hf_p-xii_apc_19501101_munificentissimus-deus_en.html |url-status=live }}</ref> the [[Oriental Orthodox Churches|Oriental Orthodox Church]], and parts of the [[Anglican Communion]] and [[Continuing Anglican movement]].<ref>[https://www.copticchurch.net/topics/thecopticchurch/church2-1.html#7minor Coptic Church website] {{Webarchive|url=https://web.archive.org/web/20140813074503/https://www.copticchurch.net/topics/thecopticchurch/church2-1.html#7minor |date=13 August 2014 }}, Accessed 2010/10/6.</ref>

===Later writings===
{{Christianity|state=collapsed}}
According to the [[apocryphal]] [[Gospel of James]], Mary was the daughter of [[Joachim]] and [[Saint Anne|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.<ref name="ReferenceA">Ronald Brownrigg, Canon Brownrigg ''Who's Who in the New Testament'' 2001 {{ISBN|0-415-26036-1}} p. T-62</ref> 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.<ref name="Roy2005">{{cite book|first=Christian|last=Roy|title=Traditional Festivals: A Multicultural Encyclopedia|url=https://books.google.com/books?id=IKqOUfqt4cIC&pg=PA373|year=2005|publisher=ABC-CLIO|isbn=978-1-57607-089-5|page=373|access-date=1 October 2020|archive-date=15 August 2021|archive-url=https://web.archive.org/web/20210815164522/https://books.google.com/books?id=IKqOUfqt4cIC&pg=PA373|url-status=live}}</ref>

Some unproven apocryphal accounts, such as the apocryphal Gospel of James 8:2, state that at the time of her betrothal to Joseph, Mary was 12–14 years old.<ref name="NewAdvent">{{cite web |url=https://www.newadvent.org/cathen/08504a.htm |title=Catholic Encyclopedia: St. Joseph |publisher=Newadvent.org |access-date=30 September 2013 |archive-date=27 June 2017 |archive-url=https://web.archive.org/web/20170627235620/https://www.newadvent.org/cathen/08504a.htm |url-status=live }}</ref> Her age during her pregnancy has varied up to 17 in apocryphal sources.<ref>Vuong, Lily C.: ''Gender and Purity in the Protevangelium of James'', p. 171. Tübingen: Mohr Siebeck, 2013.</ref><ref>Seppälä, Serafim: ''Elämän äiti: Neitsyt Maria varhaiskristillisessä teologiassa'', pp. 40–41. Helsinki: Maahenki, 2010. {{ISBN|978-9525652871}}.</ref> In a large part, apocryphal texts are historically unreliable.<ref>Seppälä, Serafim: ''Elämän äiti: Neitsyt Maria varhaiskristillisessä teologiassa'', pp. 21–22. Helsinki: Maahenki, 2010.</ref> According to ancient Jewish custom, Mary technically could have been betrothed at about 12,<ref name="Allison">Allison, Dale C., [https://books.google.com/books?id=m_OShrBh0I0C&q=betrothal&pg=PA12 ''Matthew: A Shorter Commentary'', p. 12] {{Webarchive|url=https://web.archive.org/web/20210705121433/https://books.google.com/books?id=m_OShrBh0I0C&lpg=PP1&pg=PA12#v=onepage&q=betrothal&f=false |date=5 July 2021 }} Continuum International Publishing Group, 2004 {{ISBN|0-567-08249-0}}</ref> but some scholars hold the view that in [[Judea]] it typically happened later.<ref name=":0">Levine, Amy-Jill & Witherington III, Ben: ''The Gospel of Luke'', p. 34. Cambridge University Press, 2018. {{ISBN|9780521859509}}.</ref>

[[Hyppolitus of Thebes]] says that Mary lived for 11 years after the death of her son Jesus, dying in 41 AD.<ref>{{cite book| title = Paul's early period: chronology, mission strategy, theology| author = [[Rainer Riesner]]| url = https://books.google.com/books?id=7mAqa7PYr4kC&q=Hippolytus+of+Thebes&pg=PA120| access-date = 20 August 2011| isbn = 978-0802841667| year = 1998| publisher = Wm. B. Eerdmans| archive-date = 30 December 2020| archive-url = https://web.archive.org/web/20201230090849/https://books.google.com/books?id=7mAqa7PYr4kC&q=Hippolytus+of+Thebes&pg=PA120| url-status = live}}</ref>

The earliest extant biographical writing on Mary is ''[[Life of the Virgin (Maximus)|Life of the Virgin]]'', attributed to the 7th-century saint [[Maximus the Confessor]], which portrays her as a key element of the [[Early Christianity|early Christian Church]] after the death of Jesus.<ref name=oxf >''The Oxford handbook of early Christian studies'' by Susan Ashbrook Harvey, David G. Hunter 2008 {{ISBN|978-0199271566}} p. 527</ref><ref>''The reception and interpretation of the Bible in late antiquity'' by Lorenzo DiTommaso, Lucian Turcescu 2008 {{ISBN|9004167153}} p. 507</ref><ref name=Sally2009 >[https://commonwealmagazine.org/maximus%E2%80%99s-mary Maximus's Mary] {{Webarchive|url=https://web.archive.org/web/20120530230802/https://commonwealmagazine.org/maximus%E2%80%99s-mary |date=30 May 2012 }}, by Sally Cuneen, ''Commonweal Magazine'', 4 December 2009</ref>

==Religious perspectives==

{{Infobox saint
| honorific_prefix = [[Canonization|Saint]]
| name            = Mary
| image           = Sassoferrato - Jungfrun i bön.jpg
| caption         = ''[[The Virgin in Prayer]]'', by [[Giovanni Battista Salvi da Sassoferrato|Sassoferrato]], {{circa|1650}}
| titles          = {{ubl|[[Western Christianity]]:{{pb}}[[Mother of God]], [[Queen of Heaven]], [[Mother of the Church]] (see [[Titles of Mary]])|[[Eastern Christianity]]:{{pb}}{{transliteration|grc|[[Theotokos]]}}|[[Islam]]:{{pb}}{{transliteration|ar|[[Mary in Islam|Sayyidatna]]}} ("Our Lady"), Greatest Woman, the Chosen One, the Purified One}}
| birth_place     =
| death_place     =
| feast_day       = See [[Marian feast days]]
| honored_in      = Christianity, Islam, [[Druze faith]]<ref>{{cite book|title=The Culture of Sectarianism: Community, History, and Violence in Nineteenth-Century Ottoman Lebanon|first=Ussama|last=Makdisi|year=2000|isbn=978-0520218468|page =35|publisher=University of California Press|quote=}}</ref> 
| canonized_date  = Pre-[[Congregation for the Causes of Saints|Congregation]]
| canonized_place =
| canonized_by    =
| major_shrine    = [[Santa Maria Maggiore]] (See [[Marian shrines]])
| attributes      = Blue mantle, crown of 12 stars, pregnant woman, roses, woman with child, woman trampling serpent, crescent moon, woman clothed with the sun, heart pierced by sword, rosary beads
| patronage       = See [[Patronage of the Blessed Virgin Mary]]
| issues          =
| suppressed_date =
| venerated_in    = [[Catholic Church]], [[Eastern Orthodox Church]], [[Oriental Orthodox churches]], [[Anglican Communion|Anglicanism]], [[Lutheranism]]
}}

===Christian===
{{See also|Mariology|Theotokos|Hymns to Mary}}
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 [[Mariology|Mariological]] themes. Catholic, Eastern Orthodox, Oriental Orthodox, Anglican, and Lutherans [[veneration|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 [[icon]]s or carving statues of her, and [[Titles of Mary|conferring titles on Mary]] that reflect her position among the saints.<ref name="Hillerbrand" /><ref name="Fairbairn" /><ref name="FrankFlinn" /><ref name="Schroedel81" />

====Catholic====
{{Main|Roman Catholic Mariology|Veneration of Mary in Roman Catholicism}}
<!-- Deleted image removed: [[File:Velankanni-Tamilnadu-Festival-Car-Procession-Photo.jpg|thumb|right|[[Velankanni]] Basilica in [[Tamil Nadu]]([[India]]) where a great possession to mother mary is taken place during the annual fest]] -->
In the Catholic Church, Mary is accorded the title "Blessed" ({{lang|la|beata}}, {{lang|grc|μακάρια|translit=makaria}}) in recognition of her assumption to Heaven and her capacity to intercede on behalf of those who pray to her. There is a difference between the usage of the term "blessed" as pertaining to Mary and its usage as pertaining to a [[beatified]] person. "Blessed" as a Marian title refers to her exalted state as being the greatest among the saints; for a person who has been declared beatified, on the other hand, "blessed" simply indicates that they may be venerated despite not being [[canonized]]. Catholic teachings make clear that Mary is not considered divine and prayers to her are not answered by her, but rather by God through her intercession.<ref>Miegge, Giovanni, ''[[The Virgin Mary (book)|The Virgin Mary: Roman Catholic Marian Doctrine]]'', pp. 15–22, Westminster Press, Philadelphia, 1963.</ref> The [[Roman Catholic Mariology|four Catholic dogmas]] regarding Mary are: her status as {{transliteration|grc|Theotokos}}, or Mother of God; her perpetual virginity; the Immaculate Conception; and her bodily Assumption into Heaven.<ref name="Fahlbusch" /><ref>''Merriam-Webster's encyclopedia of world religions'' by Wendy Doniger, 1999 {{ISBN|0-87779-044-2}} p. 696</ref><ref>{{cite web|url= https://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-xii_enc_11101954_ad-caeli-reginam_en.html|title= Encyclical ''Ad Caeli Reginam''|publisher= Vatican|access-date= 15 March 2020|archive-date= 7 October 2010|archive-url= https://web.archive.org/web/20101007103544/https://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-xii_enc_11101954_ad-caeli-reginam_en.html|url-status= live}}</ref>

The [[Veneration of Mary in Roman Catholicism|Blessed Virgin Mary]], the mother of Jesus has a more central role in Roman Catholic teachings and beliefs than in any other major Christian group. Not only do Roman Catholics have more theological doctrines and teachings that relate to Mary, but they have more feasts, prayers, devotional and venerative practices than any other group.<ref name=FrankFlinn /> The ''[[Catechism of the Catholic Church]]'' states: "The Church's devotion to the Blessed Virgin is intrinsic to Christian worship."<ref name="ccc971">{{Cite CCC|2.1|971}}</ref>

For centuries, Catholics have performed acts of [[consecration and entrustment to Mary]] at personal, societal and regional levels. These acts may be directed to the Virgin herself, to the [[Immaculate Heart of Mary]] and to the [[Immaculate Conception]]. In Catholic teachings, consecration to Mary does not diminish or substitute the love of God, but enhances it, for all consecration is ultimately made to God.<ref>''The Catholicism Answer Book'' by John Trigilio, Kenneth Brighenti 2007 {{ISBN|1-4022-0806-5}} p. 325</ref><ref name="VaticanEntrust">{{cite web |url=https://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20020513_vers-direttorio_en.html#Chapter%20Five |title=Vatican website: Marian consecration and entrustment, item 204 |publisher=Vatican.va |access-date=30 September 2013 |archive-date=23 June 2012 |archive-url=https://web.archive.org/web/20120623013300/https://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20020513_vers-direttorio_en.html#Chapter%20Five |url-status=live }}</ref>

Following the growth of Marian devotions in the 16th century, Catholic saints wrote books such as [[The Glories of Mary|''Glories of Mary'']] and ''[[True Devotion to Mary]]'' that emphasized Marian veneration and taught that "the path to Jesus is through Mary".<ref>Schroede, Jenny, ''The Everything Mary Book'' 2006 {{ISBN|1-59337-713-4}} p. 219</ref> Marian devotions are at times linked to [[Christology|Christocentric]] devotions (such as the [[Alliance of the Hearts of Jesus and Mary]]).<ref>O'Carroll, Michael, ''The Alliance of the Hearts of Jesus and Mary'' 2007, {{ISBN|1-882972-98-8}} pp. 10–15</ref>

Major Marian devotions include: [[Seven Sorrows of Mary]], [[Rosary and scapular]], [[Miraculous Medal]] and [[Acts of Reparation to the Virgin Mary|Reparations to Mary]].<ref>{{cite web |title=Catholic Encyclopedia: Devotion to the Blessed Virgin Mary |website=NewAdvent.org |date=1 October 1912 |url=https://www.newadvent.org/cathen/15459a.htm |access-date=30 September 2013 |archive-date=19 April 2016 |archive-url=https://web.archive.org/web/20160419113405/https://www.newadvent.org/cathen/15459a.htm |url-status=live}}</ref><ref>{{cite web |url=https://www.zenit.org/article-23246?l=english |title=Cardinal Urges Devotion to Rosary and Scapular |publisher=Zenit.org |date=17 July 2008 |access-date=30 September 2013 |url-status=dead |archive-url=https://web.archive.org/web/20121114053557/https://www.zenit.org/article-23246?l=english |archive-date=14 November 2012 }}</ref> The months of May and October are traditionally "Marian months" for Roman Catholics; the daily [[rosary]] is encouraged in October and in [[May devotions to the Blessed Virgin Mary|May Marian devotions]] take place in many regions.<ref>''Handbook of Prayers'' by James Socías 2006 {{ISBN|0-87973-579-1}} p. 483</ref><ref>''The encyclopedia of Christianity, Volume 4'' by Erwin Fahlbusch, Geoffrey William Bromiley 2005 {{ISBN|0-8028-2416-1}} p. 575</ref><ref>{{cite web|url=https://www.vatican.va/holy_father/leo_xiii/encyclicals/documents/hf_l-xiii_enc_22091891_octobri-mense_en.html|website=Octobri Mense|publisher=Vatican|access-date=4 October 2010|title=Encyclical of Pope Leo XIII on the Rosary|author=Pope Leo XIII|archive-date=3 December 2013|archive-url=https://web.archive.org/web/20131203021237/https://www.vatican.va/holy_father/leo_xiii/encyclicals/documents/hf_l-xiii_enc_22091891_octobri-mense_en.html|url-status=live}}</ref> Popes have issued a number of [[Marian papal encyclicals and Apostolic Letters|Marian encyclicals and Apostolic Letters]] to encourage devotions to and the veneration of the Virgin Mary.

Catholics place high emphasis on Mary's roles as protector and intercessor and the [[Catechism of the Catholic Church|''Catechism'']] refers to Mary as "honored with the title 'Mother of God', to whose protection the faithful fly in all their dangers and needs".<ref name="ccc971"/><ref>''A Beginner's Book of Prayer: An Introduction to Traditional Catholic Prayers'' by William G. Storey 2009 {{ISBN|0-8294-2792-9}} p. 99</ref><ref name="Ball365">Ann Ball, 2003 ''Encyclopedia of Catholic Devotions and Practices'' {{ISBN|0-87973-910-X}} p. 365</ref><ref>''Our Sunday Visitor's Catholic Almanac'' by Matthew Bunson 2009 {{ISBN|1-59276-441-X}} p. 122</ref><ref>''The Catholic Handbook for Visiting the Sick and Homebound'' by Corinna Laughlin, Sara McGinnis Lee 2010 {{ISBN|978-1-56854-886-9}} p. 4</ref> Key Marian prayers include: {{lang|la|[[Hail Mary|Ave Maria]]}}, {{lang|la|[[Alma Redemptoris Mater]]}}, {{lang|la|[[Sub tuum praesidium]]}}, {{lang|la|[[Ave maris stella]]}}, {{lang|la|[[Regina caeli]]}}, {{lang|la|[[Ave Regina caelorum]]}} and the {{lang|la|[[Magnificat]]}}.<ref>Geoghegan. G.P. ''A Collection of My Favorite Prayers'', 2006 {{ISBN|1-4116-9457-0}} pp. 31, 45, 70, 86, 127</ref>

Mary's participation in the processes of [[Salvation (Christianity)|salvation]] and redemption has also been emphasized in the Catholic tradition, but they are not doctrines.<ref>''Mary, mother of the redemption'' by Edward Schillebeeckx 1964 {{ASIN|B003KW30VG}} pp. 82–84</ref><ref>''Mary in the Redemption'' by Adrienne von Speyr 2003 {{ISBN|0-89870-955-5}} pp. 2–7</ref><ref>''Salvation Through Mary'' by Henry Aloysius Barry 2008 {{ISBN|1-4097-3172-3}} pp. 13–15</ref><ref>''The mystery of Mary'' by Paul Haffner 2004 {{ISBN|0-85244-650-0}} p. 198</ref> [[Pope John Paul II]]'s 1987 encyclical {{lang|la|[[Redemptoris Mater]]}} began with the sentence: "The Mother of the Redeemer has a precise place in the plan of salvation."<ref>{{cite web |url=https://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_25031987_redemptoris-mater_en.html |title=''Redemptoris Mater'' at the Vatican website |publisher=Vatican.va |access-date=30 September 2013 |archive-date=1 January 2015 |archive-url=https://web.archive.org/web/20150101165341/https://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_25031987_redemptoris-mater_en.html |url-status=live }}</ref>

In the 20th century, both popes John Paul II and [[Benedict XVI]] emphasized the Marian focus of the Catholic Church. Cardinal [[Joseph Ratzinger]] (later Pope Benedict XVI) suggested a redirection of the whole church towards the program of Pope John Paul II in order to ensure an authentic approach to [[Christology]] via a return to the "whole truth about Mary,"<ref name="BurkeMariology" /> writing:
<blockquote>"It is necessary to go back to Mary if we want to return to that 'truth about Jesus Christ,' 'truth about the Church' and 'truth about man.{{'"}}<ref name="BurkeMariology">Mark Miravalle, Raymond L. Burke; (2008). Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons {{ISBN|978-1-57918-355-4}} p. xxi</ref></blockquote>

There is significant diversity in the Marian doctrines attributed to her primarily by the Catholic Church. The key Marian doctrines held primarily in Catholicism can be briefly outlined as follows:
* [[Immaculate Conception]]: Mary was conceived without [[original sin]].
* [[Mother of God]]: Mary, as the mother of Jesus, is the {{transliteration|grc|Theotokos}} (God-bearer), or Mother of God.
* [[Virgin birth of Jesus]]: Mary conceived Jesus by action of the [[Holy Spirit (Christianity)|Holy Spirit]] while remaining a virgin.
* [[Perpetual Virginity]]: Mary remained a virgin all her life, even after the act of giving birth to Jesus.
* [[Dormition of the Mother of God|Dormition]]: commemorates Mary's "falling asleep" or natural death shortly before her Assumption. Dormition is part of accepted [[Eastern Catholic Churches|Eastern Catholic]] theology, but not part of [[Roman Catholic (term)|Roman Catholic]] doctrine.<ref>{{Cite web |date=15 August 2019|title=The Assumption Presumption and the Dormition Tradition|url=https://www.ncregister.com/blog/the-assumption-presumption-and-the-dormition-tradition|access-date=10 October 2022|website=National Catholic Register|language=en}}</ref>
* [[Assumption of Mary|Assumption]]: Mary was taken [[entering heaven alive|bodily into heaven]] either at, or before, her death.

The acceptance of these Marian doctrines by Roman Catholics and other Christians can be summarized as follows:<ref name="protestantencyclopedia">''Encyclopedia of Protestantism, Volume 3'' 2003 by Hans Joachim Hillerbrand {{ISBN|0-415-92472-3}} p. [https://books.google.com/books?id=cbBx9DTtwSIC&q=mariology+protestant&pg=PA1174 1174] {{Webarchive|url=https://web.archive.org/web/20210705114410/https://books.google.com/books?id=cbBx9DTtwSIC&pg=PA1174#v=onepage&q=mariology%20protestant&f=false |date=5 July 2021 }}</ref><ref>Jackson, Gregory Lee.''Catholic, Lutheran, Protestant: a doctrinal comparison''. 1993 {{ISBN|978-0-615-16635-3}} p. 254</ref><ref>Miravalle, Mark. ''Introduction to Mary''. 1993 Queenship Publishing {{ISBN|978-1-882972-06-7}} p. 51</ref>

{|class="wikitable"
|-
!| Doctrine
!| Church action
!| Accepted by
|-
| [[Virgin birth of Jesus]] || [[First Council of Nicaea]], 325 || Catholics, Eastern Orthodox, Oriental Orthodox, Assyrians, Anglicans, Baptists, mainline Protestants
|-
| [[Mother of God]]|| [[First Council of Ephesus]], 431 || Catholics, Eastern Orthodox, Oriental Orthodox, Anglicans, Lutherans, some Methodists
|-
| [[Perpetual Virginity]] || [[Second Council of Constantinople|Second Ecumenical Council of Constantinople]], 553{{pb}}[[Smalcald Articles]], 1537 || Catholics, Eastern Orthodox, Oriental Orthodox, Assyrians, some Anglicans, some Lutherans (Martin Luther)
|-
|[[Immaculate Conception]] ||{{lang|la|[[Ineffabilis Deus]]}} encyclical{{pb}}[[Pope Pius IX]], 1854 || Catholics, some Anglicans, some Lutherans (early Martin Luther)
|-
| [[Assumption of Mary]] || {{lang|la|[[Munificentissimus Deus]]}} encyclical{{pb}}[[Pope Pius XII]], 1950 || Catholics, Eastern and Oriental Orthodox (only following her natural death), some Anglicans, some Lutherans
|}

The title "Mother of God" ({{transliteration|grc|Theotokos}}) for Mary was confirmed by the [[First Council of Ephesus]], held at the [[Church of Mary]] in 431. The Council decreed that Mary is the Mother of God because her son Jesus is one person who is both God and man, divine and human.<ref name="ccel.org"/> This doctrine is widely accepted by Christians in general, and the term "Mother of God" had already been used within the oldest known prayer to Mary, the {{lang|la|[[Sub tuum praesidium]]}}, which dates to around 250 AD.<ref>Miravalle, Mark ''Introduction to Mary'', 1993, {{ISBN|978-1-882972-06-7}}, pp. 44–46</ref><!-- Parts of this are redundant with text from "Names and titles". Should this be kept? -->

[[File:Saint Mary of Lukawiec-Saint Mary of Tartakow.jpg|thumb|Miraculous Icon of Our Lady of Tartaków in Blessed Virgin Mary Church in Łukawiec]]

The [[Virgin birth of Jesus]] was an almost universally held belief among Christians from the 2nd until the 19th century.<ref name="britannica">"[https://www.britannica.com/eb/article-9075467/Virgin-Birth#181858 Virgin Birth] {{Webarchive|url=https://web.archive.org/web/20080303125658/https://www.britannica.com/eb/article-9075467/Virgin-Birth#181858 |date=3 March 2008 }}" ''britannica.com''. Retrieved 22 October 2007.</ref> It is included in the two most widely used Christian [[creed]]s, which state that Jesus "was incarnate of the Holy Spirit and the Virgin Mary" (the [[Nicene Creed]], in what is now its familiar form)<ref>Translation by the ecumenical [[English Language Liturgical Consultation]], given on p. 17 of [https://web.archive.org/web/20131029201315/https://www.englishtexts.org/praying.pdf Praying Together], a literal translation of the [https://www.ccel.org/ccel/schaff/hcc3.iii.xii.xiii.html original] {{Webarchive|url=https://web.archive.org/web/20210501042331/https://www.ccel.org/ccel/schaff/hcc3.iii.xii.xiii.html |date=1 May 2021 }}, "σαρκωθέντα ἐκ Πνεύματος Ἁγίου καὶ Μαρίας τῆς Παρθένου", accessed 11 September 2014</ref> and the [[Apostles' Creed]]. The [[Gospel of Matthew]] describes Mary as a virgin who fulfilled the prophecy of Isaiah 7:14,<ref>{{Bibleverse|Isaiah|7:14}}</ref> The authors of the Gospels of Matthew and Luke consider Jesus' conception not the result of intercourse, and assert that Mary had "no relations with man" before Jesus' birth.<ref>{{Bibleverse|Matthew|1:18}}; {{Bibleverse|Matthew|1:25}}; {{Bibleverse|Luke|1:34}}</ref> This alludes to the belief that Mary conceived Jesus through the action of God the Holy Spirit, and not through [[human reproduction#Copulation|intercourse]] with Joseph or anyone else.<ref name="Miravalle56">Miravalle, Mark ''Introduction to Mary'', 1993, {{ISBN|978-1-882972-06-7}}, pp. 56–64</ref>

The doctrines of the Assumption or Dormition of Mary relate to her death and bodily assumption to heaven. Roman Catholic Church has dogmatically defined the doctrine of the Assumption, which was done in 1950 by [[Pope Pius XII]] in {{lang|la|[[Munificentissimus Deus]]}}. Whether Mary died or not is not defined dogmatically, however, although a reference to the death of Mary is made in {{lang|la|Munificentissimus Deus}}. In the Eastern Orthodox Church, the Assumption of the Virgin Mary is believed, and celebrated with her [[Dormition of the Mother of God|Dormition]], where they believe she died.

Catholics believe in the [[Immaculate Conception of Mary]], as proclaimed {{lang|la|[[ex cathedra]]}} by Pope [[Pius IX]] in 1854, namely that she was filled with grace from the very moment of her conception in her mother's womb and preserved from the stain of [[original sin]]. The [[Latin Church]] has a liturgical [[feast of the Immaculate Conception|feast by that name]], kept on 8 December.<ref>{{cite web |url=https://www.newadvent.org/cathen/07674d.htm |title=Catholic Encyclopedia: Immaculate Conception |publisher=Newadvent.org |access-date=2 March 2010 |archive-date=5 December 2021 |archive-url=https://web.archive.org/web/20211205062347/https://www.newadvent.org/cathen/07674d.htm |url-status=live }}</ref> Orthodox Christians reject the Immaculate Conception dogma principally because their understanding of ancestral sin (the Greek term corresponding to the Latin "original sin") differs from the [[Augustine of Hippo|Augustinian]] interpretation and that of the Catholic Church.<ref>Ware, Timothy. ''The Orthodox Church'' (Penguin Books, 1963, {{ISBN|0-14-020592-6}}), pp. 263–264.</ref>

The Perpetual Virginity of Mary asserts Mary's real and perpetual [[virginity]] even in the act of giving birth to the Son of God made Man. The term Ever-Virgin (Greek {{lang|grc|ἀειπάρθενος}}) is applied in this case, stating that Mary remained a virgin for the remainder of her life, making Jesus her biological and only son, whose [[Incarnation (Christianity)|conception]] and [[Nativity of Jesus|birth]] are held to be miraculous.<ref name="Fahlbusch">Fahlbusch, Erwin, et al. ''The encyclopedia of Christianity, Volume 3'' 2003 {{ISBN|90-04-12654-6}} pp. 403–409</ref><ref name="Miravalle56" /><ref>{{Cite CCC|2.1|499}}.</ref> The Orthodox Churches hold the position articulated in the [[Gospel of James|Protoevangelium of James]] that Jesus' brothers and sisters were Joseph's children from a marriage prior to that of Mary, which had left him widowed. Roman Catholic teaching follows the Latin father [[Jerome]] in considering them Jesus' cousins.

====Eastern Orthodox====
[[File:Santa Sofia - Mosaic de Joan II Comnè i la seva esposa, Irene.JPG|thumb|A [[mosaic]] from the [[Hagia Sophia]] of [[Constantinople]] (modern Istanbul), depicting Mary with Jesus, flanked by [[John II Komnenos]] (left) and his wife [[Irene of Hungary]] (right), {{circa|1118}} AD]]
[[File:Молченская икона 1405 Путивль.jpg|thumb|upright=0.8|right|15th century [[icon]] of the {{transliteration|grc|Theotokos}} ("God-bearer")]]
[[Eastern Orthodox Church|Eastern Orthodox Christianity]] includes a large number of traditions regarding the Ever-Virgin Mary, the {{transliteration|grc|Theotokos}}.<ref name="McNally168">McNally, Terrence, ''What Every Catholic Should Know about Mary'' {{ISBN|1-4415-1051-6}} pp. 168–169</ref> The Orthodox believe that she was and remained a virgin before and after Christ's birth.<ref name=Fairbairn /> The {{transliteration|grc|[[Theotokia]]}} ([[Hymns to Mary|hymns to the Theotokos]]) are an essential part of the [[Divine Services]] in the [[Eastern Church]] and their positioning within the liturgical sequence effectively places the {{transliteration|grc|Theotokos}} in the most prominent place after Christ.<ref name="Dragas">''Ecclesiasticus II: Orthodox Icons, Saints, Feasts and Prayer'' by George Dion Dragas 2005 {{ISBN|0-9745618-0-0}} pp. 81–83</ref> Within the Orthodox tradition, the order of the saints begins with: the {{transliteration|grc|Theotokos}}, Angels, Prophets, Apostles, Fathers and Martyrs, giving the Virgin Mary precedence over the angels. She is also proclaimed as the "Lady of the Angels".<ref name="Dragas" />

The views of the [[Church Fathers]] still play an important role in the shaping of Orthodox Marian perspective. However, the Orthodox views on Mary are mostly [[Doxology|doxological]], rather than academic: they are expressed in hymns, praise, liturgical poetry, and the veneration of icons. One of the most loved Orthodox [[Akathist]]s ([[Akathist to the Theotokos|standing hymns]]) is devoted to Mary and it is often simply called the ''[[Akathist to the Theotokos|Akathist Hymn]]''.<ref>''The Everything Mary Book'' by Jenny Schroedel 2006 {{ISBN|1-59337-713-4}} p. 90</ref> Five of the twelve [[Great Feasts]] in Orthodoxy are dedicated to Mary.<ref name="Fairbairn" /> The [[Sunday of Orthodoxy]] directly links the Virgin Mary's identity as Mother of God with icon veneration.<ref>Vasilaka, Maria ''Images of the Mother of God: perceptions of the Theotokos in Byzantium'' 2005 {{ISBN|0-7546-3603-8}} p. 97</ref>
A number of Orthodox feasts are connected with the miraculous icons of the {{transliteration|grc|Theotokos}}.<ref name="Dragas" />

[[File:Virgin of the Passion by E.Tzanfournaris.jpg|thumb|200px|left|''(Panagía tou Páthous) [[Virgin of the Passion]]'' by [[Emmanuel Tzanfournaris]], Early 1600s]]
The Orthodox view Mary as "superior to all created beings", although not divine.<ref name="Bulgakov" /> As such, the designation of Saint to Mary as Saint Mary is not appropriate.<ref>{{cite web|url=https://www.orthodoxengland.org.uk/titles.htm|title=Orthodox Holiness: The Titles Of The Saints|website=www.orthodoxengland.org.uk|access-date=30 July 2019|archive-date=14 November 2021|archive-url=https://web.archive.org/web/20211114061835/https://www.orthodoxengland.org.uk/titles.htm|url-status=live}}</ref> The Orthodox does not venerate Mary as conceived immaculate. [[Gregory of Nazianzus]], [[Archbishop of Constantinople]] in the 4th century AD, speaking on the Nativity of Jesus Christ argues that "Conceived by the Virgin, who first in body and soul was purified by the Holy Ghost, He came forth as God with that which He had assumed, One Person in two Natures, Flesh and Spirit, of which the latter defined the former."<ref>{{cite book|chapter=In theophania|author=Gregorius Nazianzenus|title=Documenta Catholica Omnia|url=https://www.documentacatholicaomnia.eu/04z/z_0329-0390__Gregorius_Nazianzenus__In_theophania__EN.pdf.html|access-date=23 February 2018|archive-date=12 August 2021|archive-url=https://web.archive.org/web/20210812151055/https://www.documentacatholicaomnia.eu/04z/z_0329-0390__Gregorius_Nazianzenus__In_theophania__EN.pdf.html|url-status=live}}</ref> The Orthodox celebrate the [[Dormition of the Theotokos]], rather than Assumption.<ref name="Fairbairn" />

The [[Protoevangelium of James]], an [[Biblical canon|extra-canonical]] book, has been the source of many Orthodox beliefs on Mary. The account of Mary's life presented includes her consecration as a virgin at the temple at age three. The [[Kohen|high priest]] Zachariah blessed Mary and informed her that God had magnified her name among many generations. Zachariah placed Mary on the third step of the altar, whereby God gave her grace. While in the temple, Mary was miraculously fed by an angel, until she was 12 years old. At that point, an angel told Zachariah to betroth Mary to a widower in Israel, who would be indicated. This story provides the theme of many hymns for the Feast of [[Presentation of Mary]], and icons of the feast depict the story.<ref name="Wybrew">Wybrew, Hugh ''Orthodox feasts of Jesus Christ & the Virgin Mary: liturgical texts'' 2000 {{ISBN|0-88141-203-1}} pp. 37–46</ref> The Orthodox believe that Mary was instrumental in the growth of Christianity during the life of Jesus, and after his Crucifixion, and Orthodox theologian [[Sergei Bulgakov]] has written: "The Virgin Mary is the centre, invisible, but real, of the Apostolic Church."

Theologians from the Orthodox tradition have made prominent contributions to the development of Marian thought and devotion.
[[John Damascene]] ({{circa|650|750}}) was one of the greatest Orthodox theologians. Among other Marian writings, he proclaimed the essential nature of Mary's heavenly Assumption or Dormition and her meditative role.

{{blockquote|It was necessary that the body of the one who preserved her virginity intact in giving birth should also be kept incorrupt after death. It was necessary that she, who carried the Creator in her womb when he was a baby, should dwell among the tabernacles of heaven.<ref>Damascene, John. ''Homily 2 on the Dormition 14''; p. 96, 741 B</ref>}}

{{blockquote|From her we have harvested the grape of life; from her we have cultivated the seed of immortality. For our sake she became Mediatrix of all blessings; in her God became man, and man became God.<ref>Damascene, John. ''Homily 2 on the Dormition 16''; p. 96, 744 D</ref>}}

More recently, [[Sergei Bulgakov]] expressed the Orthodox sentiments towards Mary as follows:<ref name="Bulgakov" />

{{blockquote|Mary is not merely the instrument, but the direct positive condition of the Incarnation, its human aspect. Christ could not have been incarnate by some mechanical process, violating human nature. It was necessary for that nature itself to say for itself, by the mouth of the most pure human being: "Behold the handmaid of the Lord, be it unto me according to Thy word."}}

====Protestant====
{{Further|Protestant views on Mary}}
[[File:MaryattheTomb.jpg|thumb|upright=0.8|right|Stained glass window of [[Christ taking leave of his Mother|Jesus leaving his mother]], in a [[St. Matthew's German Evangelical Lutheran Church|Lutheran church]] in South Carolina]]
Protestants in general reject the veneration and invocation of the Saints.<ref name=protestantencyclopedia/>{{rp|1174}} They share the belief that Mary is the mother of Jesus and "blessed among women" (Luke 1:42)<ref>{{Bibleverse|Luke|1:42}}</ref> but they generally do not agree that Mary is to be venerated. She is considered to be an outstanding example of a life dedicated to God.<ref>{{citation |last1=Geisler |first1=Norman L. |first2=Ralph E. |last2=MacKenzie |title=Roman Catholics and Evangelicals: agreements and differences |year=1995 |isbn=978-0-8010-3875-4 |page=143|publisher=Baker Publishing }}</ref> As such, they tend not to accept certain church doctrines such as her being preserved from sin.<ref>White, James (1998). ''Mary – Another Redeemer?''. Bethany House Publishers.</ref> Theologian [[Karl Barth]] wrote that "the heresy of the Catholic Church is its [[Mariology]]".<ref name="Barth Karl pages 143-144">{{citation |last=Barth |first=Karl |title=Church dogmatics |date=2004 |volume=1 |isbn=978-0-567-05069-4 |pages=143–144|publisher=A&C Black }}</ref>

Some early Protestants venerated Mary. [[Martin Luther]] wrote that: "Mary is full of grace, proclaimed to be entirely without sin. God's grace fills her with everything good and makes her devoid of all evil."<ref>Lehmann, H., ed. ''Luther's Works, American edition,'' vol. 43, p. 40, Fortress, 1968.</ref> However, as of 1532, Luther stopped celebrating the feast of the [[Assumption of Mary]] and also discontinued his support of the [[Immaculate Conception]].<ref>{{citation | last = Lee | title = Catholic, Lutheran, Protestant: a doctrinal comparison | year = 1993 | isbn = 978-0-615-16635-3 | page = 249| publisher = Lulu.com }}</ref> [[John Calvin]] remarked, "It cannot be denied that God in choosing and destining Mary to be the Mother of his Son, granted her the highest honor."{{efn|Alternately: "It cannot even be denied that God conferred the highest honour on Mary, by choosing and appointing her to be the mother of his Son."<ref>''Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke'', 1845, Jean Calvin, Rev. William Pringle, Edinburgh, Volume 2, [https://books.google.com/books?id=sH49AAAAYAAJ&q=%22highest+honour+on+Mary%22&pg=PA87 p. 87 quote] {{Webarchive|url=https://web.archive.org/web/20211208145816/https://books.google.com/books?id=sH49AAAAYAAJ&pg=PA87#v=onepage&q=%22highest%20honour%20on%20Mary%22&f=false |date=8 December 2021 }}</ref><ref>"Neque etiam negari potest, quin Deus Mariam Filio suo matrem eligens ac destinans summo eam honore dignatus sit."  Calvin's ''Opera'', vol. 45 ([[Corpus Reformatorum]], vol. 73), p. 348. [https://archive.org/details/ioanniscalvinio09calvgoog/page/n183 <!-- pg=347 quote="matrem eligens ac destinans summo eam honore". --> no preview]</ref>}} However, Calvin firmly rejected the notion that Mary can intercede between Christ and man.<ref>{{citation | last = McKim | first = Donald K | title = The Cambridge companion to John Calvin | year = 2004 | publisher = Cambridge University Press | isbn = 978-0-521-01672-8}}</ref>

Although Calvin and [[Huldrych Zwingli]] honored Mary as the Mother of Christ in the 16th century, they did so less than Martin Luther.<ref>{{citation | last = Haffner | first = Paul | title = The mystery of Mary | year = 2004 | isbn = 978-0-85244-650-8 | page = 11| publisher = Gracewing }}</ref> Thus the idea of respect and high honor for Mary was not rejected by the first Protestants; however, they came to criticize the Roman Catholics for venerating Mary. Following the [[Council of Trent]] in the 16th century, as Marian veneration became associated with Catholics, Protestant interest in Mary decreased. During the Age of the Enlightenment, any residual interest in Mary within Protestant churches almost disappeared, although Anglicans and Lutherans continued to honor her.<ref name=protestantencyclopedia />

In the 20th century, some Protestants reacted in opposition to the Catholic dogma of the [[Assumption of Mary]].{{citation needed|date=September 2020}} The tone of the [[Second Vatican Council]] began to mend the ecumenical differences, and Protestants began to show interest in Marian themes.{{citation needed|date=December 2020}} In 1997 and 1998, ecumenical dialogues between Catholics and Protestants took place, but, to date, the majority of Protestants disagree with Marian veneration and some view it as a challenge to the [[Sola Scriptura|authority of Scripture]].<ref name=protestantencyclopedia />{{better source needed|date=December 2020}}

====Anglican====
{{Main|Anglican Marian theology}}
The various churches that form the [[Anglican Communion]] and the [[Continuing Anglican]] movement have different views on Marian doctrines and venerative practices given that there is no single church with universal authority within the Communion and that the mother church (the [[Church of England]]) understands itself to be both "Catholic" and "[[Protestant Reformation|Reformed]]".<ref>Milton, Anthony ''Catholic and Reformed'' 2002 {{ISBN|0-521-89329-1}} p. 5</ref> Thus unlike the Protestant churches at large, the Anglican Communion includes segments which still retain some veneration of Mary.<ref name=Schroedel81 >Schroedel, Jenny ''The Everything Mary Book'', 2006 {{ISBN|1-59337-713-4}} pp. 81–85</ref>

Mary's special position within God's purpose of salvation as "God-bearer" is recognised in a number of ways by some Anglican Christians.<ref name=Braaten >Braaten, Carl, et al. ''Mary, Mother of God'' 2004 {{ISBN|0-8028-2266-5}} p. 13</ref> All the member churches of the Anglican Communion affirm in the historic creeds that Jesus was born of the Virgin Mary, and celebrates the feast days of the [[Presentation of Christ in the Temple]]. This feast is called in older [[Book of Common Prayer|prayer books]] the [[Purification of the Blessed Virgin Mary]] on 2 February. The [[Annunciation]] of our Lord to the Blessed Virgin on 25 March was from before the time of [[Bede]] until the 18th century New Year's Day in England. The Annunciation is called the "Annunciation of our Lady" in the 1662 [[Book of Common Prayer]]. Anglicans also celebrate in the [[Visitation (Christian)|Visitation of the Blessed Virgin]] on 31 May, though in some provinces the traditional date of 2 July is kept. The feast of the St. Mary the Virgin is observed on the traditional day of the Assumption, 15 August. The [[Nativity of the Blessed Virgin Mary|Nativity]] of the Blessed Virgin is kept on 8 September.<ref name=Schroedel81 />

The Conception of the Blessed Virgin Mary is kept in the 1662 Book of Common Prayer, on 8 December. In certain [[Anglo-Catholic]] parishes this feast is called the Immaculate Conception. Again, the Assumption of Mary is believed in by most Anglo-Catholics, but is considered a [[Piety|pious]] opinion by moderate Anglicans. Protestant-minded Anglicans reject the celebration of these feasts.<ref name=Schroedel81 />

Prayers and venerative practices vary greatly. For instance, as of the 19th century, following the [[Oxford Movement]], [[Anglo-Catholic]]s frequently pray the [[Rosary]], the {{lang|la|[[Angelus]]}}, {{lang|la|[[Regina caeli]]}}, and other litanies and anthems of Mary reminiscent of Catholic practices.<ref>Burnham, Andrew ''A Pocket Manual of Anglo-Catholic Devotion'' 2004 {{ISBN|1-85311-530-4}} pp. 1, 266, 310, 330</ref> Conversely, [[low church]] Anglicans rarely invoke the Blessed Virgin except in certain hymns, such as the second stanza of ''[[Ye Watchers and Ye Holy Ones]]''.<ref name=Braaten /><ref>Duckworth, Penelope, ''Mary: The Imagination of Her Heart'' 2004 {{ISBN|1-56101-260-2}} pp. 3–5</ref>

The [[Society of Mary (Anglican)|Anglican Society of Mary]] was formed in 1931 and maintains chapters in many countries. The purpose of the society is to foster devotion to Mary among Anglicans.<ref name=Schroedel81 /><ref>''Church of England yearbook: Volume 123'' 2006 {{ISBN|0-7151-1020-9}} p. 315</ref> [[High church]] Anglicans espouse doctrines that are closer to Roman Catholics, and retain veneration for Mary, such as [[Christian pilgrimage|Anglican pilgrimages]] to [[Our Lady of Lourdes]], which have taken place since 1963, and [[Christian pilgrimage|pilgrimages]] to [[Our Lady of Walsingham]], which have taken place for hundreds of years.<ref>Perrier, Jacques, ''Lourdes Today and Tomorrow'' 2008 {{ISBN|1565483057}} p. 56</ref>

Historically, there has been enough common ground between Roman Catholics and Anglicans on Marian issues that in 2005, a joint statement called ''Mary: grace and hope in Christ'' was produced through ecumenical meetings of Anglicans and Roman Catholic theologians. This document, informally known as the "Seattle Statement", is not formally endorsed by either the Catholic Church or the Anglican Communion, but is viewed by its authors as the beginning of a joint understanding of Mary.<ref name="Schroedel81" /><ref>''Mary: grace and hope in Christ: the Seattle statement of the Anglican-Roman Catholics'' by the Anglican/Roman Catholic International Group 2006 {{ISBN|0-8264-8155-8}} pp. 7–10</ref>

====Lutheran====
{{Main|Lutheran Mariology}}
[[File:Gettorf Altar.jpg|thumb|Mary with an inscription referencing Luke 1:46–47 in St. Jürgen (Lutheran) church in [[Gettorf]] (Schleswig-Holstein)]]

Despite Martin Luther's harsh polemics against his Roman Catholic opponents over issues concerning Mary and the saints, theologians appear to agree that Luther adhered to the Marian decrees of the [[ecumenical council]]s and dogmas of the church. He held fast to the belief that Mary was a perpetual virgin and Mother of God.<ref>Bäumer, Remigius. ''Marienlexikon Gesamtausgabe'', Leo Scheffczyk, ed., (Regensburg: Institutum Marianum, 1994), 190.</ref><ref name="Schroedel">{{citation |title=The Everything Mary Book |first=Jenny |last=Schroedel |year=2006 |isbn=978-1-59337-713-7 |pages=125–126|publisher=Adams Media }}</ref>  Special attention is given to the assertion that Luther, some 300 years before the dogmatization of the [[Immaculate Conception]] by [[Pope Pius IX]] in 1854, was a firm adherent of that view{{Citation needed|date=January 2018}}. Others maintain that Luther in later years changed his position on the Immaculate Conception, which, at that time was undefined in the church, maintaining however the [[Sinlessness of Mary|sinlessness of Mary throughout her life]].<ref>{{citation |last=Jackson |first=Gregory Lee |title=Catholic, Lutheran, Protestant: a doctrinal comparison |year=1993 | isbn = 978-0-615-16635-3 | page = 249|publisher=Lulu.com }}</ref><ref>Bäumer, 191</ref> For Luther, early in his life, the Assumption of Mary was an understood fact, although he later stated that the Bible did not say anything about it and stopped celebrating its feast. Important to him was the belief that Mary and the saints do live on after death.<ref>{{citation |last=Haffner |first=Paul |title=The mystery of Mary |year=2004 |isbn=978-0-85244-650-8 |page=223|publisher=Gracewing }}</ref><ref>Bäumer, 190.</ref><ref>{{Cite book |last1=Colonna |first1=Vittoria |first2=Chiara |last2=Matraini |first3=Lucrezia |last3=Marinella |title=Who Is Mary? |year=2009 |isbn=978-0-226-11400-2 |page=34|publisher=University of Chicago Press }}</ref> "Throughout his career as a priest-professor-reformer, Luther preached, taught, and argued about the veneration of Mary with a verbosity that ranged from childlike piety to sophisticated polemics. His views are intimately linked to his Christocentric theology and its consequences for liturgy and piety."<ref>{{Cite book|author=[[Eric W. Gritsch]] |editor1=H. George Anderson |editor2=J. Francis Stafford |editor3=Joseph A. Burgess |title=The One Mediator, The Saints and Mary, Lutherans and Roman Catholic in Dialogue |volume=VII |location=Minneapolis |publisher=Augsburg Fortress |year=1992 |page=235}}</ref>

Luther, while revering Mary, came to criticize the "Papists" for blurring the line between high admiration of the grace of God wherever it is seen in a human being, and religious service given to another creature. He considered the Roman Catholic practice of celebrating [[saint]]s' days and making intercessory requests addressed especially to Mary and other departed saints to be [[idolatry]].<ref>''Luther's Works'', 47, pp. 45f.</ref><ref>''Lutherans and Catholics in Dialogue'' VIII, p. 29.</ref> His final thoughts on Marian devotion and veneration are preserved in a sermon preached at Wittenberg only a month before his death:

{{blockquote|Therefore, when we preach faith, that we should worship nothing but God alone, the Father of our Lord Jesus Christ, as we say in the Creed: 'I believe in God the Father almighty and in Jesus Christ,' then we are remaining in the temple at Jerusalem. Again,'This is my beloved Son; listen to him.' 'You will find him in a manger'. He alone does it. But reason says the opposite:

What, us? Are we to worship only Christ? Indeed, shouldn't we also honor the holy mother of Christ? She is the woman who bruised the head of the serpent. Hear us, Mary, for thy Son so honors thee that he can refuse thee nothing. Here [[Bernard of Clairvaux|Bernard]] went too far in his ''Homilies on the Gospel: Missus est Angelus''.<ref>{{cite book |url=https://books.google.com/books?id=tA9HQwAACAAJ&q=%22Missus+est+Angelus+gabriel%22+bernard |title=Homiliae S. Bernardi super evangelio: "Missus est angelus Gabriel" – saint Bernard de Clairvaux – Google Boeken |access-date=30 September 2013 |last1=Clairvaux |first1=Saint Bernard de |year=1476 |archive-date=17 April 2021 |archive-url=https://web.archive.org/web/20210417211244/https://books.google.com/books?id=tA9HQwAACAAJ&q=%22Missus+est+Angelus+gabriel%22+bernard |url-status=live }}</ref> God has commanded that we should honor the parents; therefore I will call upon Mary. She will intercede for me with the Son, and the Son with the Father, who will listen to the Son. So you have the picture of God as angry and Christ as judge; Mary shows to Christ her breast and Christ shows his wounds to the wrathful Father. That's the kind of thing this comely bride, the wisdom of reason cooks up: Mary is the mother of Christ, surely Christ will listen to her; Christ is a stern judge, therefore I will call upon St. George and St. Christopher. No, we have been by God's command baptized in the name of the Father, the Son, and the Holy Spirit, just as the Jews were circumcised.<ref>{{citation |contribution=Sermon on the Second Sunday after Epiphany |orig-year=1546 |series=Luther's Works |volume=51 |title=Sermons I |editor1-first=John W. |editor1-last=Doberstein |editor2-first=Helmut T. |editor2-last=Lehmann |publisher=Fortress Press |year=1959 |isbn=978-0-8006-0351-9 |page=375}}</ref><ref>{{citation |title=Dr. Martin Luthers Werke, Kritische Gesamtausgabe |year=1883 |place=Weimar |volume=51 |page=128}}</ref>}}

Certain Lutheran churches such as the [[Anglo-Lutheran Catholic Church]] continue to venerate Mary and the saints in the same manner that Roman Catholics do, and hold all Marian dogmas as part of their faith.<ref>{{cite web |url=https://anglolutherancatholic.org/laypeople/more-faq/ |access-date=11 September 2014 |archive-url=https://web.archive.org/web/20100523163135/https://anglolutherancatholic.org/laypeople/more-faq/ |title=More FAQ |publisher=The Anglo-Lutheran Catholic Church |archive-date=23 May 2010}}</ref>

====Methodist====
{{Further|Saints in Methodism#Virgin Mary}}{{anchor|Methodism}}
Methodists do not have any additional teachings on the Virgin Mary except from what is mentioned in Scripture and the ecumenical Creeds. As such, Methodists generally accept the doctrine of the virgin birth, but reject the doctrine of the Immaculate Conception.<ref>{{cite web |url=https://archives.umc.org/interior.asp?ptid=1&mid=1431 |title=What does The United Methodist Church teach about the Immaculate Conception and the Virgin Birth? |publisher=Archives.umc.org |date=6 November 2006 |access-date=30 September 2013 |archive-date=29 July 2013 |archive-url=https://web.archive.org/web/20130729023105/https://archives.umc.org/interior.asp?ptid=1&mid=1431 |url-status=live }}</ref> [[John Wesley]], the principal founder of the Methodist movement within the Church of England, believed that Mary "continued a [[perpetual virginity of Mary|pure and unspotted virgin]]", thus upholding the doctrine of the perpetual virginity of Mary.<ref>{{citation|url=https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleyrsquos-letters-1749 |publisher=The Wesley Center Online |title=Wesley's Letters |year=1749 |url-status=dead |archive-url=https://web.archive.org/web/20111105150155/https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1749/ |archive-date=5 November 2011 }}</ref><ref name="davidmacd.com">{{cite web|url=https://www.davidmacd.com/catholic/mary_perpetual_virgin.htm |title=Mary's Perpetual Virginity |publisher=Davidmacd.com |access-date=30 September 2013 |url-status=dead |archive-url=https://web.archive.org/web/20120825160944/https://www.davidmacd.com/catholic/mary_perpetual_virgin.htm |archive-date=25 August 2012 }}</ref> Contemporary Methodism does hold that Mary was a virgin before, during, and immediately after the birth of Christ.<ref>{{cite web |url=https://archives.umc.org/interior.asp?ptid=1&mid=1430 |title=What does The United Methodist Church teach about the Virgin Mary? |publisher=Archives.umc.org |date=6 November 2006 |access-date=30 September 2013 |archive-date=1 July 2012 |archive-url=https://archive.today/20120701112647/https://archives.umc.org/interior.asp?ptid=1&mid=1430 |url-status=live }}</ref><ref>{{cite web |url=https://christianity.about.com/od/denominationscomparison/ss/comparebeliefs1_9.htm |title=Comparing Christian Denominations – Beliefs: Nature of Mary |publisher=Christianity.about.com |date=30 July 2013 |access-date=30 September 2013 |archive-date=4 April 2015 |archive-url=https://web.archive.org/web/20150404182522/https://christianity.about.com/od/denominationscomparison/ss/comparebeliefs1_9.htm |url-status=live }}</ref> In addition, some Methodists also hold the doctrine of the [[Assumption of Mary]] as a pious opinion.<ref>{{cite web|url=https://christianityfaq.com/methodists-pray-mary/|title=Theotokos; Mary, Mother of God|last=Stepp|first=Todd|date=23 December 2009|publisher=Wesleyan/Anglican Society|language=en|quote=We Protestants (for the most part) tend to say something to the affect [sic] that, if it is not found in Scripture it is not held to be required as an article of faith. Thus, the assumption of Mary would not be held as an article of faith (i.e., as a required doctrine). However, in as much as the Scripture does not say that Mary was not assumed into heaven, and, in as much as we do have other instances of some sort of "assumption" in Scripture (e.g., Elijah, as mentioned, before), there seems to be nothing that would require that a Protestant Christian could not have a private "opinion" (in the Wesleyan sense of the term) that agrees with Rome or Constantinople (at least regarding Mary's assumption).}}</ref>

====Nontrinitarian====
[[Nontrinitarians]], such as [[Unitarianism|Unitarians]], [[Christadelphians]], [[Jehovah's Witnesses]], and [[Latter Day Saint movement|Latter Day Saints]]<ref>Introduction to New and Alternative Religions in America 2006 p. 73 Eugene V. Gallagher, W. Michael Ashcraft: "Jehovah's Witnesses pray to God in the name of Jesus, but insist that the Bible never identifies Christ as an eternal […] Jehovah God caused an ovum, or egg cell, in Mary's womb to become fertile, accomplishing this by the transferral of "</ref> also acknowledge Mary as the biological mother of Jesus Christ, but most reject any immaculate conception and do not recognize Marian titles such as "Mother of God". The [[Latter Day Saint views on Mary|Latter Day Saint movement's view]] affirms the virgin birth of Jesus<ref>{{citation|last=Colton|first=Eleanor|title=Encyclopedia of Mormonism|year=1992|volume=4|page=1510|contribution=Virgin Birth|contribution-url=https://contentdm.lib.byu.edu/cdm/ref/collection/EoM/id/4311|location=New York1|publisher=Macmillan Publishing Co.|title-link=Encyclopedia of Mormonism|access-date=14 September 2015|archive-date=2 July 2017|archive-url=https://web.archive.org/web/20170702201133/https://contentdm.lib.byu.edu/cdm/ref/collection/EoM/id/4311|url-status=live}}</ref> and Christ's divinity, but only as a separate being than [[God the Father]]. The [[Book of Mormon]] refers to Mary by name in prophecies and describes her as "most beautiful and fair above all other virgins"<ref>{{lds|1 Nephi|1-ne|11|13|20}}</ref> and as a "precious and chosen vessel."<ref>{{lds|Alma|alma|7|10}}</ref><ref name="EOM">{{citation|last=Fronk|first=Camille|title=Encyclopedia of Mormonism|year=1992|volume=2|pages=863–864|contribution=Mary, Mother of Jesus|contribution-url=https://contentdm.lib.byu.edu/cdm/ref/collection/EoM/id/3906|location=New York|publisher=Macmillan Publishing Co.|title-link=Encyclopedia of Mormonism|access-date=10 June 2013|archive-date=2 July 2017|archive-url=https://web.archive.org/web/20170702194002/https://contentdm.lib.byu.edu/cdm/ref/collection/EoM/id/3906|url-status=live}}</ref>

In nontrinitarian groups that are also [[Christian mortalism|Christian mortalists]], Mary is not seen as an intercessor between humankind and Jesus, whom mortalists would consider "asleep", awaiting resurrection.<ref>Christian mortalism from Tyndale to Milton Norman T. Burns – 1972</ref>

===Jewish===
The issue of the parentage of [[Jesus in the Talmud]] also affects Jewish views of Mary. However, the Talmud does not mention Mary by name, and is considerate rather than only polemic.<ref>The Talmud Yerushalmi and Graeco-Roman culture: Volume 3 – p. 369 [[Peter Schäfer]], [[Catherine Hezser]] – 2002 The Mother of the Messiah in the Talmud Yerushalmi and [[Sefer Zerubbabel]] by [[Martha Himmelfarb]] "Through the centuries the Virgin Mary has played a central role in Christian piety. Unlike so many aspects of Christianity, veneration of the…"</ref><ref>Peter Schäfer, ''Mirror of His beauty: feminine images of God from the Bible to the early Kabbalah''. 2002, p. 233: "On the one hand, it mockingly disapproves of the idea of the mother of God; on the other hand, it treats Mary considerately and by no means only polemically. The talmudic and post-talmudic discussions about the Virgin Mary are classic…"</ref> The story about [[Panthera (Jesus's father)|Panthera]] is also found in the {{transliteration|he|[[Toledot Yeshu]]}}, the literary origins of which can not be traced with any certainty, and given that it is unlikely to go before the 4th century, the time is too late to include authentic remembrances of Jesus.<ref>Van Voorst, Robert E (2000). ''Jesus Outside the New Testament: An Introduction to the Ancient Evidence'' WmB Eerdmans Publishing. {{ISBN|0-8028-4368-9}} pp. 122, 127</ref> ''The Blackwell Companion to Jesus'' states that the {{transliteration|he|Toledot Yeshu}} has no historical facts and was perhaps created as a tool for warding off conversions to Christianity.<ref>Michael J. Cook ''Jewish Perspectives on Jesus'' Chapter 14 in "The Blackwell Companion to Jesus" edited by Delbert Burkett 2011 {{ISBN|978-1-4443-2794-6}}</ref> The tales from the {{transliteration|he|Toledot Yeshu}} did impart a negative picture of Mary to ordinary Jewish readers.<ref name="Remensnyder2014" /> The circulation of the {{transliteration|he|Toledot Yeshu}} was widespread among European and Middle Eastern Jewish communities since the 9th century.<ref name="Voorst2000">{{cite book|author=Robert Van Voorst|title=Jesus Outside the New Testament: An Introduction to the Ancient Evidence|url=https://books.google.com/books?id=lwzliMSRGGkC&pg=PA122|date=2000|publisher=Wm. B. Eerdmans Publishing|isbn=978-0-8028-4368-5|pages=122–|access-date=24 February 2018|archive-date=18 August 2021|archive-url=https://web.archive.org/web/20210818200857/https://books.google.com/books?id=lwzliMSRGGkC&pg=PA122|url-status=live}}</ref> The name Panthera may be a distortion of the term {{transliteration|grc|parthenos}} ("virgin") and [[Raymond E. Brown]] considers the story of Panthera a fanciful explanation of the birth of Jesus that includes very little historical evidence.<ref>''Mary in the New Testament'' by [[Raymond Edward Brown]], et al. 1978 {{ISBN|0-8091-2168-9}} p. 262</ref> [[Robert Van Voorst]] states that because {{transliteration|he|Toledot Yeshu}} is a medieval document with its lack of a fixed form and orientation towards a popular audience, it is "most unlikely" to have reliable historical information.<ref>Van Voorst, Robert E (2000). ''Jesus Outside the New Testament: An Introduction to the Ancient Evidence'' WmB Eerdmans Publishing. {{ISBN|0-8028-4368-9}} p. 128</ref> Stacks of the copies of the Talmud were burnt upon a court order after the [[Disputation of Paris|1240 Disputation]] for allegedly containing material defaming the character of Mary.<ref name="Remensnyder2014">{{cite book|url=https://books.google.com/books?id=D4EfAgAAQBAJ&pg=PA138|title=La Conquistadora: The Virgin Mary at War and Peace in the Old and New Worlds|author=Amy G. Remensnyder|date=2014|publisher=OUP US|isbn=978-0-19-989300-3|pages=138–|access-date=3 March 2018|archive-date=17 April 2021|archive-url=https://web.archive.org/web/20210417211601/https://books.google.com/books?id=D4EfAgAAQBAJ&pg=PA138|url-status=live}}</ref>

===Islamic===
{{Main|Mary in Islam}}
[[File:Virgin Mary and Jesus (old Persian miniature).jpg|thumb|upright=0.8|[[Persian miniature]] of Mary and Jesus]]
The Virgin Mary holds a singularly exalted place in [[Islam]], and she is considered by the [[Quran]] to have been the greatest woman in the history of humankind. The Islamic scripture recounts the Divine Promise given to Mary as being: ""O Mary! Surely Allah has selected you, purified you, and chosen you over all women of the world" ({{qref|3|42|pl=y}}).

Mary is often referred to by Muslims by the honorific title {{transliteration|ar|Sayedetina}} ("Our Lady"). She is mentioned in the Quran as the daughter of Imran.<ref name="Glasse">''The new encyclopedia of Islam'' by Cyril Glassé, Huston Smith 2003 {{ISBN|0-7591-0190-6}} p. [https://books.google.com/books?id=focLrox-frUC&q=maryam+%22mother+of+Jesus%22&pg=PA296 296 sayyidatuna] {{Webarchive|url=https://web.archive.org/web/20210705123338/https://books.google.com/books?id=focLrox-frUC&pg=PA296#v=onepage&q=maryam%20%22mother%20of%20Jesus%22&f=false |date=5 July 2021 }}</ref>

Moreover, Mary is the only woman named in the Quran and she is mentioned or referred to in the scripture a total of 50 times.{{efn|See the following verses: {{qref|5|114}}, {{qref|5|116}}, {{qref|7|158}}, {{qref|9|31}}, {{qref|17|57}}, {{qref|17|104}}, {{qref|18|102}}, {{qref|19|16}}, {{qref|19|17}}, {{qref|19|18}}, {{qref|19|20}}, {{qref|19|22}}, {{qref|19|24}}, {{qref|19|27}}, {{qref|19|28}}, {{qref|19|29}}, {{qref|19|34}}, {{qref|21|26}}, {{qref|21|91}}, {{qref|21|101}}, {{qref|23|50}}, {{qref|25|17}}, {{qref|33|7}}, {{qref|39|45}}, {{qref|43|57}}, {{qref|43|61}}, {{qref|57|27}}, {{qref|61|6}}, {{qref|61|14}}, {{qref|66|12}}.}} Mary holds a singularly distinguished and honored position among [[Female figures in the Quran|women in the Quran]]. A {{transliteration|ar|[[sura]]}} (chapter) in the Quran is titled "[[Maryam (sura)|Maryam]]" (Mary), the only {{transliteration|ar|sura}} in the Quran named after a woman, in which the story of Mary (Maryam) and Jesus (Isa) is recounted according to the view of [[Jesus in Islam]].<ref name="Jestice" />

====Birth====
In a narration of [[hadith]] from Imam [[Ja'far al-Sadiq]], he mentions that [[Allah]] revealed to [[Joachim#In Islamic tradition|Imran]], "I will grant you a boy, blessed, one who will cure the blind and the leper and one who will raise the dead by My permission. And I will send him as an apostle to the Children of Israel." Then Imran related the story to his wife, [[Anne in Islam|Hannah]], the mother of Mary. When she became pregnant, she conceived it was a boy, but when she gave birth to a girl, she stated "Oh my Lord! Verily I have delivered a female, and the male is not like the female, for a girl will not be a prophet," to which [[Allah]] replies in the Quran, "Allah knows better what has been delivered" (3:36). When Allah bestowed Jesus to Mary, he fulfilled his promise to Imran.<ref name = Qaim2007>{{cite book|last1=Qa'im|first1=Mahdi Muntazir|title=Jesus Through the Qur'an and Shi'ite Narrations|date=2007|publisher=Tahrike Tarsile Qur'an|location=Queens, New York|isbn=978-1879402140|page=16|edition=bilingual}}</ref>

====Motherhood====
[[File:Maryam.jpg|thumb|upright=0.8|Mary shaking the palm tree for dates]]
Mary was declared (uniquely along with Jesus) to be a "Sign of God" to humanity;<ref>{{qref|23|50|b=y|t=si}}</ref> as one who "guarded her chastity";<ref name="qref|66|12|b=y"/> an "obedient one";<ref name="qref|66|12|b=y"/> and dedicated by her mother to Allah whilst still in the womb;<ref name="qref|3|36|b=y"/> uniquely (amongst women) "Accepted into service by God";<ref name="qref|3|37|b=y">{{qref|3|37|b=y}}</ref> cared for by (one of the prophets as per Islam) [[Islamic view of Zechariah|Zakariya]] (Zacharias);<ref name="qref|3|37|b=y"/> that in her childhood she resided in the Temple and uniquely had access to Al-[[Mihrab]] (understood to be the [[Holy of Holies]]), and was provided with heavenly "provisions" by God.<ref name="qref|3|37|b=y"/><ref name="Glasse" />

Mary is also called a "Chosen One";<ref name="qref|3|42|b=y">{{qref|3|42|b=y|t=si}}</ref> a "Purified One";<ref name="qref|3|42|b=y"/> a "Truthful one";<ref>{{qref|5|75|b=y}}</ref> her child conceived through "a Word from God";<ref>{{qref|3|45|b=y}}</ref> and "chosen you above the women of the worlds(the material and heavenly worlds)".<ref name="qref|3|42|b=y"/>

The Quran relates detailed narrative accounts of Maryam (Mary) in two places, {{qref|3|35-47|pl=y}} and {{qref|19|16-34|pl=y}}. These state beliefs in both the Immaculate Conception of Mary and the virgin birth of Jesus.<ref>Jomier, Jacques. ''The Bible and the Qur'an''. 2002 {{ISBN|0-89870-928-8}} p. 133</ref><ref>Nazir-Ali, Michael. ''Islam, a Christian perspective''. 1984 {{ISBN|0-664-24527-7}} p. 110</ref><ref>{{cite web |url=https://www.ewtn.com/library/mary/marykran.htm |title=The Virgin Mary In The Koran |website=EWTN.com |date=13 April 1978 |access-date=30 September 2013 |archive-date=6 August 2016 |archive-url=https://web.archive.org/web/20160806044024/https://www.ewtn.com/library/mary/marykran.htm |url-status=dead }}</ref> The account given in {{qref|19|c=y|pl=y}} is nearly identical with that in the Gospel according to [[Luke the Evangelist|Luke]], and both of these (Luke, Sura 19) begin with an account of the visitation of an angel upon Zakariya (Zecharias) and "Good News of the birth of Yahya (John)", followed by the account of the annunciation. It mentions how Mary was informed by an angel that she would become the mother of Jesus through the actions of God alone.<ref>Jackson, Montell. ''Islam Revealed''. 2003 {{ISBN|1-59160-869-4}} p. 73</ref>

In the Islamic tradition, Mary and Jesus were the only children who could not be touched by Satan at the moment of their birth, for God imposed a veil between them and Satan.<ref>{{Qref|3|36|b=y}}</ref><ref>Rodwell, J. M. ''The Koran''. 2009 {{ISBN|0-559-13127-5}} p. 505</ref> According to the author [[Shabbir Akhtar]], the Islamic perspective on Mary's Immaculate Conception is compatible with the Catholic doctrine of the same topic. 
{{blockquote|"O People of the Book! Do not go to extremes regarding your faith; say nothing about Allah except the truth. The Messiah, Jesus, son of Mary, was no more than a messenger of Allah and the fulfilment of His Word through Mary and a spirit ˹created by a command˺ from Him. So believe in Allah and His messengers and do not say, "Trinity." Stop!—for your own good. Allah is only One God. Glory be to Him! He is far above having a son! To Him belongs whatever is in the heavens and whatever is on the earth. And Allah is sufficient as a Trustee of Affairs.|{{qref|4|171|c=y}}<ref>Akhtar, Shabbir.''The Quran and the secular mind: a philosophy of Islam''. 2007 p. 352</ref><ref>Glassé, Cyril, Huston Smith. ''The new encyclopedia of Islam''. 2003 {{ISBN|0-7591-0190-6}} p. 240</ref>}}

The Quran says that Jesus was the result of a virgin birth. The most detailed account of the annunciation and birth of Jesus is provided in Suras 3 and 19 of the Quran, where it is written that God sent an angel to announce that she could shortly expect to bear a son, despite being a virgin.<ref>Sarker, Abraham.''Understand My Muslim People''. 2004 {{ISBN|1-59498-002-0}} p. 260 [https://books.google.com/books?id=xkQfnwEACAAJ no preview] {{Webarchive|url=https://web.archive.org/web/20210417205618/https://books.google.com/books?id=xkQfnwEACAAJ&dq=isbn:1594980020 |date=17 April 2021 }}</ref>

===Druze Faith===
[[File:The icon of Saydet el Talleh.jpg|thumb|upright=0.8|The icon of [[Church of Saidet et Tallé|Saidet et Tallé]], also known as "the Virgin of the Druze", is venerated by both the [[Druze]] and [[Christian]] communities in Lebanon.<ref name="Glenn2012">{{cite book|title=Sharing the Sacra: The Politics and Pragmatics of Intercommunal Relations Around Holy Places|first=Glenn|last= Bowman|year=2012|isbn=9780857454867|page=17|publisher=Berghahn Books}}</ref>]]
The [[Druze faith]] holds the Virgin Mary, known as ''Sayyida Maryam'', in high regard.<ref name="Makdisi2000">{{cite book|title=The Culture of Sectarianism: Community, History, and Violence in Nineteenth-Century Ottoman Lebanon|first=Ussama|last=Makdisi|year=2000|isbn=978-0520218468|page =35|publisher=University of California Press|quote=}}</ref> Although the [[Druze religion]] is distinct from mainstream [[Islam]] and [[Christianity]], it incorporates elements from both and honors many of their figures, including the Virgin Mary.<ref name="Makdisi2000" /> The Druze revere Mary as a holy and pure figure, embodying virtue and piety.<ref name="Dana47">{{cite book|title=The Druze in the Middle East: Their Faith, Leadership, Identity and Status |first=Nissim |last=Dana|year=2008 |isbn=978-1-903900-36-9 |page=47 |publisher=Michigan University press}}</ref><ref name="Makdisi2000" /> She is respected not only for her role as the mother of Messiah Jesus but also for her spiritual purity and dedication to God.<ref name="Dana47"/><ref name="Makdisi2000" /> In regions where [[Christianity and Druze|Druze and Christians coexist]], such as parts of [[Lebanon]], [[Syria]] and [[Israel]], the [[Marian devotions|veneration of Mary]] often reflects a blend of traditions.<ref>{{cite book|last1=Munro|first1=Dane|last2=Haddad|first2=Nour Fara|title=Peace Journeys: A New Direction in Religious Tourism and Pilgrimage Research|year=2019|publisher=Cambridge Scholars Publishing|location=Cambridge|isbn=9781527543133|pages=7}}</ref> Shared pilgrimage sites and mutual respect for places like the [[Church of Saidet et Tallé]] in [[Deir el Qamar]], the [[Our Lady of Lebanon]] shrine in [[Harissa-Daraoun|Harrisa]], the [[Our Lady of Saidnaya Monastery]] in [[Saidnaya]], and the [[Stella Maris Monastery]] in [[Haifa]] exemplify this.<ref>{{cite book|last1=Munro|first1=Dane|last2=Haddad|first2=Nour Fara|title=Peace Journeys: A New Direction in Religious Tourism and Pilgrimage Research|year=2019|publisher=Cambridge Scholars Publishing|location=Cambridge|isbn=9781527543133|pages=7}}</ref>

Historical records and writings by authors like Pierre-Marie Martin and Glenn Bowman show that Druze leaders and community members have historically shown deep reverence for [[Shrines to the Virgin Mary|Marian sites]].<ref name="Glenn2012" /> They often sought her intercession before battles or during times of need, demonstrating a cultural and spiritual integration of Marian veneration into their religious practices.<ref name="Glenn2012" />

===Bahá'í Faith===
The [[Bahá'í Faith]] venerates Mary as the mother of Jesus. The {{transliteration|fa|[[Kitáb-i-Íqán]]}}, the primary theological work of the Bahá'í religion, describes Mary as "that most beauteous countenance," and "that veiled and immortal Countenance." The Bahá'í writings claim Jesus Christ was "conceived of the Holy Ghost"<ref>[https://reference.bahai.org/en/t/b/KI/ki-1.html ''The Kitáb-i-Íqán Part One''] {{Webarchive|url=https://web.archive.org/web/20150108183525/https://reference.bahai.org/en/t/b/KI/ki-1.html |date=8 January 2015 }}. Bahá'í Reference Library. Retrieved 10 September 2014.</ref> and assert that in the [[Bahá'í Faith]] "the reality of the mystery of the Immaculacy of the Virgin Mary is confessed."<ref>{{cite web|title=The Promised Day Is Come {{!}} Bahá'í Reference Library|url=https://www.bahai.org/library/authoritative-texts/shoghi-effendi/promised-day-come/5#160284005|access-date=18 August 2021|website=www.bahai.org|archive-date=7 August 2021|archive-url=https://web.archive.org/web/20210807013812/https://www.bahai.org/library/authoritative-texts/shoghi-effendi/promised-day-come/5#160284005|url-status=live}}</ref>

===Biblical scholars===
The statement found in [[Matthew 1:25]] that Joseph did not have sexual relations with Mary before she gave birth to Jesus has been debated among scholars, with some saying that she did not remain a virgin and some saying that she was a perpetual virgin.<ref>{{cite book|last=Coogan|first=Michael|title=God and Sex. What the Bible Really Says|url=https://archive.org/details/godsexwhatbi00coog|url-access=registration|quote=god and sex.|access-date=5 May 2011|edition=1st|date=October 2010|publisher=Twelve. Hachette Book Group|location=New York, Boston|isbn=978-0-446-54525-9|page=[https://archive.org/details/godsexwhatbi00coog/page/39 39]}}</ref> Other scholars contend that the Greek word {{transliteration|grc|heos}} ("until") denotes a state up to a point, but does not mean that the state ended after that point, and that Matthew 1:25 does not confirm or deny the virginity of Mary after the birth of Jesus.<ref>McNally, Terrence, ''What Every Catholic Should Know about Mary'' {{ISBN|1-4415-1051-6}} p. 95</ref><ref>''Cradle of redeeming love'' by John Saward 2002 Ignatius Press {{ISBN|0-89870-886-9}} p. 17</ref><ref>''Mary in the New Testament'' by Raymond Edward Brown 1978 {{ISBN|0-8091-2168-9}} p. 86</ref> According to Biblical scholar [[Bart Ehrman]], the Hebrew word {{transliteration|he|[[almah]]}}, meaning young woman of childbearing age, was translated into Greek as {{transliteration|grc|parthenos}}, which often, though not always, refers to a young woman who has never had sex. In Isaiah 7:14, it is commonly believed by Christians to be the prophecy of the Virgin Mary referred to in Matthew 1:23.<ref>Ehrman, Bart ''Did Jesus Exist'' p. 294</ref> While Matthew and Luke give differing versions of the virgin birth, John quotes the uninitiated Philip and the disbelieving Jews gathered at Galilee referring to Joseph as Jesus' father.<ref>{{bibleverse|John|1:45|NIV}}</ref><ref>{{bibleverse|John|6:42|NIV}}</ref><ref name="Ehrman2008">{{cite book|last=Ehrman|first=Bart D.|author-link=Bart D. Ehrman|title=Whose Word is It?: The Story Behind who Changed the New Testament and why|url=https://books.google.com/books?id=lcrUAwAAQBAJ&pg=PA158|year=2008|publisher=A&C Black|isbn=978-1-84706-314-4|pages=158–|access-date=28 November 2015|archive-date=17 August 2021|archive-url=https://web.archive.org/web/20210817223649/https://books.google.com/books?id=lcrUAwAAQBAJ&pg=PA158|url-status=live}}</ref><ref name="Ehrman1999">{{cite book|last=Ehrman|first=Bart D.|author-link=Bart D. Ehrman|title=Jesus: Apocalyptic Prophet of the New Millennium|url=https://archive.org/details/jesusapocalyptic00ehrm|url-access=registration|date=1999|publisher=Oxford University Press|isbn=978-0-19-983943-8|pages=[https://archive.org/details/jesusapocalyptic00ehrm/page/96 96]–}}</ref>

Other biblical verses have also been debated; for example, the reference made by Paul the Apostle that Jesus was made "of the seed of David according to the flesh" (Romans 1:3)<ref>{{Bibleverse|Romans|1:3}}</ref> meaning that he was a descendant of David through Joseph.<ref>{{cite book|last=Coogan|first=Michael|title=God and Sex. What the Bible Really Says|url=https://archive.org/details/godsexwhatbi00coog|url-access=registration|access-date=5 May 2011|date=2010|publisher=Twelve. Hachette Book Group|location=New York, Boston|isbn=978-0-446-54525-9|page=[https://archive.org/details/godsexwhatbi00coog/page/38 38]}}</ref>

===Pre-Christian Rome===
From the early stages of Christianity, belief in the virginity of Mary and the virgin conception of Jesus, as stated in the gospels, holy and supernatural, was used by detractors, both political and religious, as a topic for discussions, debates, and writings, specifically aimed to challenge the divinity of Jesus and thus Christians and Christianity alike.<ref>Bennett, Clinton, ''In search of Jesus'' 2001 {{ISBN|0-8264-4916-6}} pp. 165–170</ref> In the 2nd century, as part of his [[anti-Christian]] polemic ''[[The True Word]]'', the pagan philosopher [[Celsus]] contended that Jesus was actually the illegitimate son of a Roman soldier named [[Tiberius Julius Abdes Pantera|Panthera]].<ref>Also see: [[Jane Schaberg|Schaberg, Jane]]. ''Illegitimacy of Jesus: A Feminist Theological Interpretation of the Infancy Narratives'' (Biblical Seminar Series, No 28), {{ISBN|1-85075-533-7}}.</ref> The church father [[Origen]] dismissed this assertion as a complete fabrication in his apologetic treatise ''[[Contra Celsum|Against Celsus]]''.<ref>''Contra Celsum'' by Origen, [[Henry Chadwick (theologian)|Henry Chadwick]] (Cambridge: Cambridge University Press, 1953) reprint 1980 {{ISBN|0-521-29576-9}} p. 32</ref> How far Celsus sourced his view from Jewish sources remains a subject of discussion.<ref>John Patrick ''The Apology of Origen in Reply to Celsus'' 1892 reprint 2009 {{ISBN|1-110-13388-X}} pp. 22–24</ref>

==Christian devotions==
{{Main|Marian devotions}}

===History===
====2nd century====

[[Justin Martyr]] was among the first to draw a [[New Eve|parallel between Eve and Mary]]. This derives from his comparison of Adam and Jesus. In his ''[[Dialogue with Trypho]]'', written sometime between 155 and 167,<ref>{{cite book|last1=Allert|first1=Craig D.|title=Revelation, Truth, Canon and Interpretation: Studies in Justin Martyr's Dialogue with Trypho|date=2002|publisher=Brill|page=34}}</ref> he explains:

{{blockquote|He became man by the Virgin, in order that the disobedience which proceeded from the serpent might receive its destruction in the same manner in which it derived its origin. For Eve, who was a virgin and undefiled, having conceived the word of the serpent, brought forth disobedience and death. But the Virgin Mary received faith and joy, when the angel Gabriel announced the good tidings to her that the Spirit of the Lord would come upon her, and the power of the Highest would overshadow her: wherefore also the Holy Thing begotten of her is the Son of God; and she replied, 'Be it unto me according to thy word." And by her has He been born, to whom we have proved so many scriptures refer, and by whom God destroys both the serpent and those angels and men who are like him; but works deliverance from death to those who repent of their wickedness and believe upon Him.<ref>{{ws|{{cite book |author=Justin Martyr |translator-first=George |translator-last=Reith |chapter=[[s:Ante-Nicene Christian Library/Dialogue with Trypho|Dialogue with Trypho, Chapter C]] |editor-first1=Alexander |editor-last1=Roberts |editor-first2=James |editor-last2=Donaldson |title=[[Ante-Nicene Christian Library]] |location=Edinburgh |publisher=T. & T. Clark |year=1885<!--probably earlier--> |volume=II}}}}</ref>}}

It is possible that the teaching of Mary as the New Eve was part of the apostolic tradition rather than merely Justin Martyr's own creation.<ref>Seppälä, Serafim: ''Elämän äiti: Neitsyt Maria varhaiskristillisessä teologiassa'', p. 60. Helsinki: Maahenki, 2010.</ref> [[Irenaeus]], [[bishop of Lyon]], also takes this up, in ''Against Heresies'', written about the year 182:<ref>{{cite web|title=Philip Schaff: ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus – Christian Classics Ethereal Library|url=https://www.ccel.org/ccel/schaff/anf01.ix.i.html|url-status=dead |archiveurl=https://web.archive.org/web/20211127195452/https://www.ccel.org/ccel/schaff/anf01.ix.i.html |archivedate=27 November 2021 |website=www.ccel.org}}</ref>

{{blockquote|In accordance with this design, Mary the Virgin is found obedient, saying, "Behold the handmaid of the Lord; be it unto me according to your word." Luke 1:38 But Eve was disobedient; for she did not obey when as yet she was a virgin. ... having become disobedient, was made the cause of death, both to herself and to the entire human race; so also did Mary, having a man betrothed [to her], and being nevertheless a virgin, by yielding obedience, become the cause of salvation, both to herself and the whole human race. And on this account does the law term a woman betrothed to a man, the wife of him who had betrothed her, although she was as yet a virgin; thus indicating the back-reference from Mary to Eve,...For the Lord, having been born "the First-begotten of the dead," Revelation 1:5 and receiving into His bosom the ancient fathers, has regenerated them into the life of God, He having been made Himself the beginning of those that live, as Adam became the beginning of those who die. 1 Corinthians 15:20–22 Wherefore also Luke, commencing the genealogy with the Lord, carried it back to Adam, indicating that it was He who regenerated them into the Gospel of life, and not they Him. And thus also it was that the knot of Eve's disobedience was loosed by the obedience of Mary. For what the virgin Eve had bound fast through unbelief, this did the virgin Mary set free through faith.<ref>{{cite web|title=Church Fathers: Against Heresies, III.22 (St. Irenaeus) |url=https://www.newadvent.org/fathers/0103322.htm|url-status=dead |archiveurl=https://web.archive.org/web/20201111203233/https://www.newadvent.org/fathers/0103322.htm |archivedate=11 November 2020|website=New Advent}}</ref>}}

During the second century, the Gospel of James was also written. According to [[Stephen J. Shoemaker]], "its interest in Mary as a figure in her own right and its reverence for her sacred purity mark the beginnings of Marian piety within early Christianity".<ref>Shoemaker, Stephen J.: ''Mary in Early Christian Faith and Devotion,'' pp. 229–230. Yale University Press, 2016. {{ISBN|978-0-300-21953-1}}.</ref>

====3rd to 5th centuries====
During the Age of Martyrs and at the latest in the fourth century, the majority of the most essential ideas of Marian devotion already appeared in some form – in the writings of the [[Church Fathers]], apocrypha and visual arts. The lack of sources makes it unclear whether the devotion to Mary played a role in liturgical use during the first centuries of Christianity.<ref>Seppälä, Serafim: Elämän äiti: Neitsyt Maria varhaiskristillisessä teologiassa, p. 368. Helsinki: Maahenki, 2010.</ref> In the 4th century, Marian devotion in a liturgical context becomes evident.<ref>Shoemaker, Stephen J.: Mary in Early Christian Faith and Devotion, p. 202. Yale University Press, 2016. ISBN 978-0-300-21953-1.</ref>

The earliest known Marian prayer (the {{lang|la|[[Sub tuum praesidium]]}}, or ''Beneath Thy Protection'') is from the 3rd century (perhaps 270), and its text was rediscovered in 1917 on a papyrus in Egypt.<ref>Mark Miravalle, Raymond L. Burke; ''Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons'' 2008 {{ISBN|978-1-57918-355-4}} p. 178</ref><ref>''The encyclopedia of Christianity, Volume 3'' by Erwin Fahlbusch, Geoffrey William Bromiley 2003 {{ISBN|90-04-12654-6}} p. 406</ref> According to some sources, [[Pope Theonas of Alexandria|Theonas of Alexandria]] consecrated one of the first holy places dedicated to Mary during the late 3rd century. An even earlier place has been found in Nazareth, dated to the previous century by some scholars.<ref>Seppälä, Serafim: ''Elämän äiti: Neitsyt Maria varhaiskristillisessä teologiassa'', p. 85. Helsinki: Maahenki, 2010.</ref> Following the [[Edict of Milan]] in 313, by the 5th century artistic images of Mary began to appear in public and larger churches were being dedicated to Mary, such as the [[Basilica di Santa Maria Maggiore]] in Rome.<ref>{{cite web |url=https://www.newadvent.org/cathen/04295c.htm |title=Catholic Encyclopedia: Constantine the Great |publisher=Newadvent.org |access-date=30 September 2013 |archive-date=18 January 2019 |archive-url=https://web.archive.org/web/20190118133118/https://www.newadvent.org/cathen/04295c.htm |url-status=live }}</ref><ref>Osborne, John L. "Early Medieval Painting in San Clemente, Rome: The Madonna and Child in the Niche" ''Gesta'' 20.2 (1981:299–310) and (note 9) referencing T. Klauser, Rom under der Kult des Gottesmutter Maria, ''Jahrbuch für der Antike und Christentum'' 15 (1972:120–135).</ref><ref>{{cite web |url=https://www.vatican.va/various/basiliche/sm_maggiore/index_en.html |title=The Papal Basilica of Santa Maria Maggiore |publisher=Vatican.va |access-date=30 September 2013 |archive-date=25 November 2021 |archive-url=https://web.archive.org/web/20211125104022/https://www.vatican.va/various/basiliche/sm_maggiore/index_en.html |url-status=live }}</ref> At the [[Council of Ephesus]] in 431, Mary was officially declared the ''[[Theotokos]]'', meaning "God-bearer"<ref>{{Cite web |title=Theotokos |url=https://www.britannica.com/topic/Theotokos |access-date=2024-03-29 |website=Britannica |language=en}}</ref> or "Mother of God". The term had possibly been used for centuries<ref>Seppälä, Serafim: Elämän äiti: ''Neitsyt Maria varhaiskristillisessä teologiassa'', s. 82–83. Maahenki, 2010.</ref> or at least since the early 300s, when it seems to have already been in established use.<ref>Seppälä, Serafim: Elämän äiti: Neitsyt Maria varhaiskristillisessä teologiassa, s. 114. Maahenki, 2010.</ref>

The Council of Ephesus was long thought to have been held at a church in Ephesus which had been dedicated to Mary about a hundred years before.<ref>Baldovin, John and Johnson, Maxwell, ''Between memory and hope: readings on the liturgical year'' 2001 {{ISBN|0-8146-6025-8}} p. 386</ref><ref>Dalmais, Irénée et al. ''The Church at Prayer: The liturgy and time'' 1985 {{ISBN|0-8146-1366-7}} p. 130</ref><ref>McNally, Terrence, ''What Every Catholic Should Know about Mary'' {{ISBN|1-4415-1051-6}} p. 186</ref> Though, recent archeological surveys indicate that St. Mary's Church in Ephesus did not exist at the time of the Council or, at least, the building was not dedicated to Mary before 500.<ref>Stefan Karwiese, ''[https://archive.wikiwix.com/cache/index2.php?url=http%3A%2F%2Fwww.oeai.at%2Feng%2Fausland%2Fmarienk.html#federation=archive.wikiwix.com&tab=url The Church of Holy Mary in Ephesos]'', 2008 (phase 3)</ref> The [[Church of the Seat of Mary]] in [[Judea]] was built shortly after the introduction of Marian liturgy at the council of Ephesus, in 456, by a widow named Ikelia.<ref name="Initial">{{cite book |last= Avner |first= Rina |title= The Initial Tradition of the Theotokos at the Kathisma: Earliest Celebrations and the Calendar |work= The Cult of the Mother of God in Byzantium: Texts and Images |series= Birmingham Byzantine and Ottoman Studies |editor= Leslie Brubaker |editor2= Mary B. Cunningham |year= 2016 |publisher= Routledge |isbn= 978-1351891974 |url= https://books.google.com/books?id=xxWoDQAAQBAJ&pg=PT34 |access-date= 8 January 2019 |archive-date= 17 April 2021 |archive-url= https://web.archive.org/web/20210417204926/https://books.google.com/books?id=xxWoDQAAQBAJ&pg=PT34 |url-status= live }}</ref>

According to the 4th-century heresiologist [[Epiphanius of Salamis]], the Virgin Mary was worshipped as a [[mother goddess]] in the Christian sect of [[Collyridianism]], which was found throughout Arabia sometime during the 300s AD. Collyridianism had women performing priestly acts, and made bread offerings to the Virgin Mary. The group was condemned as heretical by the [[Roman Catholic Church]] and was preached against by [[Epiphanius of Salamis]], who wrote about the group in his writings titled [[Panarion]].<ref>[https://www.ewtn.com/library/HOMELIBR/COLLYRID.TXT Collyridianism – EWTN] {{Webarchive|url=https://web.archive.org/web/20120924074201/https://www.ewtn.com/library/HOMELIBR/COLLYRID.TXT |date=24 September 2012 }} Retrieved 11 September 2014</ref>

====Byzantium====
During the era of the Byzantine Empire, Mary was venerated as the virginal Mother of God and as an intercessor.<ref>{{Cite book |title=The Virgin Mary in Byzantium, c. 400–1000: Hymns, Homilies and Hagiography |last=Cunningham |first=Mary B. |publisher=Cambridge University Press |year=2021 |isbn=978-1-108-84569-4 |pages=211–212 |url=https://books.google.com/books?id=hMGFEAAAQBAJ&pg=PA422}}</ref>

[[Ephesus]] is a cultic centre of Mary, the site of the first church dedicated to her and the rumoured place of her death. Ephesus was previously a centre for worship of [[Artemis]], a virgin goddess; the [[Temple of Artemis]] there is regarded as one of the [[Seven Wonders of the Ancient World]]. The cult of Mary was furthered by Queen Theodora in the 6th century.<ref>{{cite web|url=https://www.ephesus.us/ephesus/did_you_know_ephesus.htm|title=Mysterious facts about Ephesus, Ephesus Turkey|last=Ephesus.us|website=www.ephesus.us|access-date=16 September 2015|archive-date=1 May 2021|archive-url=https://web.archive.org/web/20210501034428/https://www.ephesus.us/ephesus/did_you_know_ephesus.htm|url-status=live}}</ref><ref>{{cite web|url=https://mymultiplesclerosis.co.uk/dw/virgin-mary-justinian-theotokus-theodora-kate-cooper/|title=Virgin Mary – Justinian – Theotokus – Theodora – Kate Cooper – Divine Women|date=18 July 2015|access-date=16 September 2015|archive-date=21 June 2018|archive-url=https://web.archive.org/web/20180621072946/https://mymultiplesclerosis.co.uk/dw/virgin-mary-justinian-theotokus-theodora-kate-cooper/|url-status=live}}</ref> According to William E. Phipps, in the book ''Survivals of Roman Religion'',<ref>{{cite web|last1=Laing|first1=Gordon|title=Survivals of Roman Religion|year=1931|publisher=Longmans, Green And Co.|url=https://archive.org/stream/survivalsofroman009154mbp/survivalsofroman009154mbp_djvu.txt}}</ref> "Gordon Laing argues convincingly that the worship of Artemis as both virgin and mother at the grand Ephesian temple contributed to the veneration of Mary."<ref>{{cite book|last1=Phipps|first1=William E.|title=Supernaturalism in Christianity: Its Growth and Cure|date=2008|publisher=Mercer University Press|isbn=978-0881460940|page=46|url=https://books.google.com/books?id=hk1dZI5JYzEC&q=Gordon+Laing+Artemis+as+both+virgin+and+mother+at+the+grand+Ephesian+temple+contributed+to+the+veneration+of+Mary.&pg=PA46|access-date=10 November 2015|archive-date=20 October 2021|archive-url=https://web.archive.org/web/20211020143413/https://books.google.com/books?id=hk1dZI5JYzEC&q=Gordon+Laing+Artemis+as+both+virgin+and+mother+at+the+grand+Ephesian+temple+contributed+to+the+veneration+of+Mary.&pg=PA46|url-status=live}}</ref>

====Middle Ages====
[[File:Angelico, madonna col bambino, pinacoteca sabauda.jpg|thumb|upright=0.8|''[[Madonna of humility]]'' by [[Fra Angelico]], {{circa|1430}}. A traditional depiction of Mary wearing blue clothes.]]
The Middle Ages saw many legends about Mary, her parents, and even her grandparents.<ref>Toronto Star article – In December 2010, Catherine Lawless of the [[University of Limerick]] stated that by analyzing 15th century Florentine manuscripts, she had concluded that 'Ismeria' was the maternal grandmother of Mary. [https://www.thestar.com/news/world/article/905109--is-this-the-real-identity-of-jesus-s-great-grandmother?bn=1 ''Toronto Star'' Dec 2010] {{Webarchive |date=14 November 2012 |url=https://web.archive.org/web/20121114053558/https://www.thestar.com/news/world/article/905109--is-this-the-real-identity-of-jesus-s-great-grandmother?bn=1}} [https://news.discovery.com/history/jesus-great-grandmother.html Discovery News] {{Webarchive |date=18 November 2012 |url= https://web.archive.org/web/20121118154014/https://news.discovery.com/history/jesus-great-grandmother.html}}</ref> Mary's popularity increased dramatically from the 12th century,<ref>{{cite book|last1=Mâle |first1=Emile|translator1-last=Mathews|translator1-first=Marthiel|title=Religious Art in France: The Twelfth Century|date=1978}}</ref> linked to the Roman Catholic Church’s designation of Mary as [[Mediatrix]].<ref>{{cite book|last1=Warner|first1=Marina|title=Alone of All her Sex: The Myth and the Cult of the Virgin Mary|date=1976}}</ref><ref>{{cite book |last1=Pelikan|first1=Jaroslav|year=1996|title=Mary Through the Centuries: Her Place in the History of Culture|url=https://archive.org/details/marythroughcentu00peli|url-access=registration|publisher=Yale University Press |isbn=978-0300069518}}</ref>

====Post-Reformation====
[[File:The Madonna in Sorrow.jpg|thumb|227x227px|''Our Lady of Sorrows'' by [[Giovanni Battista Salvi da Sassoferrato]], 17th century]]
Over the centuries, devotion and veneration to Mary has varied greatly among Christian traditions. For instance, while Protestants show scant attention to Marian prayers or devotions, of all the saints whom the Orthodox venerate, the most honored is Mary, who is considered "more honorable than the [[Cherubim]] and more glorious than the [[Seraphim]]".<ref name=Fairbairn >''Eastern Orthodoxy through Western eyes'' by Donald Fairbairn 2002 {{ISBN|0-664-22497-0}} pp. 99–101</ref>

Orthodox theologian [[Sergei Bulgakov]] wrote: "Love and veneration of the Blessed Virgin Mary is the soul of Orthodox piety. A faith in Christ which does not include his mother is another faith, another Christianity from that of the Orthodox church."<ref name=Bulgakov >''The Orthodox Church'' by Serge? Nikolaevich Bulgakov 1997 {{ISBN|0-88141-051-9}} p. 116</ref>

Although the Catholics and the Orthodox may honor and venerate Mary, they do not view her as divine, nor do they worship her. Roman Catholics view Mary as subordinate to Christ, but uniquely so, in that she is seen as above all other creatures.<ref>''Miravalle, Mark. Introduction to Mary''. 1993 Queenship Publishing {{ISBN|978-1-882972-06-7}} pp. 92–93</ref> Similarly, Theologian [[Sergei Bulgakov]] wrote that the Orthodox view Mary as "superior to all created beings" and "ceaselessly pray for her intercession". However, she is not considered a "substitute for the One Mediator" who is Christ.<ref name=Bulgakov /> "Let Mary be in honor, but let worship be given to the Lord", he wrote.<ref>''The Orthodox word'', Volumes 12–13, 1976 p. 73</ref> Similarly, Catholics do not worship Mary as a divine being, but rather "hyper-venerate" her. In Roman Catholic theology, the term {{lang|la|[[veneration|hyperdulia]]}} is reserved for Marian veneration, {{lang|la|[[latria]]}} for the worship of God, and {{lang|la|[[veneration|dulia]]}} for the veneration of other saints and angels.<ref>Trigilio, John and Brighenti, Kenneth ''The Catholicism Answer Book'' 2007 {{ISBN|1-4022-0806-5}} p. 58</ref> The definition of the three level hierarchy of {{lang|la|latria}}, {{lang|la|hyperdulia}} and {{lang|la|dulia}} goes back to the [[Second Council of Nicaea]] in 787.<ref>''The History of the Christian Church'' by Philip Smith 2009 {{ISBN|1-150-72245-2}} p. 288</ref>

Devotions to artistic depictions of Mary vary among Christian traditions. There is a long tradition of [[Catholic Marian art]] and no image permeates [[Catholic art]] as does the image of [[Madonna and Child]].<ref>''The Celebration of Faith: The Virgin Mary'' by Alexander Schmemann 2001 {{ISBN|0-88141-141-8}} p. [https://books.google.com/books?id=Sls53hUSodgC 11] {{Webarchive|url=https://web.archive.org/web/20210705120656/https://books.google.com/books?id=Sls53hUSodgC |date=5 July 2021 }}</ref> The icon of the Virgin {{transliteration|grc|Theotokos}} with Christ is, without doubt, the most venerated icon in the Orthodox Church.<ref>De Sherbinin, Julie ''Chekhov and Russian religious culture: the poetics of the Marian paradigm'' 1997 {{ISBN|0-8101-1404-6}} p. [https://books.google.com/books?id=w6qCCpYK1TsC&q=orthodox++venerated+icon&pg=PA15 15] {{Webarchive|url=https://web.archive.org/web/20210705123340/https://books.google.com/books?id=w6qCCpYK1TsC&pg=PA15#v=onepage&q=orthodox%20%20venerated%20icon&f=false |date=5 July 2021 }}</ref> Both Roman Catholic and Orthodox Christians venerate images and icons of Mary, given that the [[Second Council of Nicaea]] in 787 permitted their veneration with the understanding that those who venerate the image are venerating the reality of the person it represents,<ref>{{cite web |url=https://www.vatican.va/holy_father/john_paul_ii/audiences/1997/documents/hf_jp-ii_aud_29101997_en.html |title=Pope John Paul II, General Audience, 1997 |publisher=Vatican.va |date=29 October 1997 |access-date=30 September 2013 |archive-date=3 March 2013 |archive-url=https://web.archive.org/web/20130303020028/https://www.vatican.va/holy_father/john_paul_ii/audiences/1997/documents/hf_jp-ii_aud_29101997_en.html |url-status=live }}</ref> and the 842 Synod of Constantinople confirming the same.<ref>Kilmartin Edward ''The Eucharist in the West'' 1998 {{ISBN|0-8146-6204-8}} p. 80</ref> According to Orthodox piety and traditional practice, however, believers ought to pray before and venerate only flat, two-dimensional icons, and not three-dimensional statues.<ref>Ciaravino, Helene ''How to Pray'' 2001 {{ISBN|0-7570-0012-6}} p. 118</ref>

The Anglican position towards Mary is in general more conciliatory than that of Protestants at large and in a book he wrote about praying with the icons of Mary, [[Rowan Williams]], former [[archbishop of Canterbury]], said: "It is not only that we cannot understand Mary without seeing her as pointing to Christ; we cannot understand Christ without seeing his attention to Mary."<ref name="Schroedel81" /><ref>[[Rowan Williams|Williams, Rowan]] ''Ponder these things: praying with icons of the Virgin'' 2002 {{ISBN|1-85311-362-X}} p. 7</ref>

On 4 September 1781, 11 families of {{lang|es|[[Los Angeles Pobladores|pobladores]]}} arrived from the Gulf of California and established a city in the name of [[Charles III of Spain|King Carlos III]]. The small town was named {{lang|es|El Pueblo de Nuestra Señora de los Ángeles de la Porciúncula}} (after our Lady of the Angels), a city that today is known simply as [[Los Angeles]]. In an attempt to revive the custom of religious processions within the [[Roman Catholic Archdiocese of Los Angeles|Archdiocese of Los Angeles]], in September 2011 the [[Queen of Angels Foundation]], and founder Mark Anchor Albert, inaugurated an annual Grand Marian Procession in the heart of [[Downtown Los Angeles]]' historic core. This yearly procession, held on the last Saturday of August and intended to coincide with the anniversary of the founding of the City of Los Angeles, begins at the [[Cathedral of Our Lady of the Angels]] and concludes at the parish of [[La Iglesia de Nuestra Señora Reina de los Angeles]] which is part of the [[Los Angeles Plaza Historic District]], better known as "La Placita".{{citation needed|date=May 2022}}

===Feasts===
{{Main|Marian feast days}}
The earliest feasts that relate to Mary grew out of the cycle of feasts that celebrated the [[Nativity of Jesus]]. Given that according to the Gospel of Luke (Luke 2:22–40),<ref>{{bibleverse|Luke|2:22–40}}</ref> 40 days after the birth of Jesus, along with the [[Presentation of Jesus at the Temple]], Mary was purified according to Jewish customs. The Feast of the Purification began to be celebrated by the 5th century, and became the "Feast of [[Simeon (Gospel of Luke)|Simeon]]" in [[Byzantium]].<ref name =MaryClayton>Clayton, Mary. ''The Cult of the Virgin Mary in Anglo-Saxon England''. 2003 {{ISBN|0-521-53115-2}} pp. 26–37</ref>

[[File:Pjazzasantamarijaghaxaqmalta.JPG|thumb|left|Village decorations during the ''[[Feast of the Assumption]]'' in [[Għaxaq]], Malta]]
In the 7th and 8th centuries, four more Marian feasts were established in [[Eastern Christianity]]. In the [[Western Christianity|West]], a feast dedicated to Mary, just before Christmas was celebrated in the Churches of [[Milan]] and [[Ravenna]] in Italy in the 7th century. The four Roman Marian feasts of Purification, Annunciation, Assumption and Nativity of Mary were gradually and sporadically introduced into England by the 11th century.<ref name =MaryClayton />

Over time, the number and nature of feasts (and the associated [[Titles of Mary]]) and the venerative practices that accompany them have varied a great deal among diverse Christian traditions. Overall, there are significantly more titles, feasts and venerative Marian practices among [[Roman Catholics]] than any other Christians traditions.<ref name=FrankFlinn >Flinn, Frank K., J. Gordon Melton''Encyclopedia of Catholicism''. 2007 {{ISBN|0-8160-5455-X}} pp. 443–444</ref> Some such feasts relate to specific events, such as the Feast of [[Our Lady of Victory]], based on the 1571 victory of the [[Papal States]] in the [[Battle of Lepanto (1571)|Battle of Lepanto]].<ref>[[EWTN]] on [[Battle of Lepanto (1571)]] [https://www.ewtn.com/library/mary/olislam.htm Our Lady and Islam: Heaven's Peace Plan – EWTN] {{Webarchive|url=https://web.archive.org/web/20141023223846/https://www.ewtn.com/library/mary/olislam.htm |date=23 October 2014 }}</ref><ref>by Butler, Alban, Peter Doyle. ''Butler's Lives of the Saints''. 1999 {{ISBN|0-86012-253-0}} p. 222</ref>

Differences in feasts may also originate from doctrinal issues—the [[Feast of the Assumption]] is such an example. Given that there is no agreement among all Christians on the circumstances of the death, [[Dormition of the Theotokos|Dormition]] or Assumption of Mary, the feast of assumption is celebrated among some denominations and not others.<ref name="Hillerbrand" /><ref>Jackson, Gregory Lee, ''Catholic, Lutheran, Protestant: a doctrinal comparison''. 1993 {{ISBN|978-0-615-16635-3}} p. 254</ref> While the Catholic Church celebrates the Feast of the Assumption on 15 August, some [[Eastern Catholic Churches|Eastern Catholics]] celebrate it as [[Dormition of the Mother of God|Dormition of the {{transliteration|grc|Theotokos}}]], and may do so on 28 August, if they follow the [[Julian calendar]]. The [[Eastern Orthodox Church|Eastern Orthodox]] also celebrate it as the Dormition of the {{transliteration|grc|Theotokos}}, one of their 12 [[Great Feasts of the Orthodox Church|Great Feasts]]. Protestants do not celebrate this, or any other Marian feasts.<ref name="Hillerbrand" />

===Relics===
The veneration of marian [[relics]] used to be common practice before the [[Reformation]]. It was later largely surpassed by the veneration of marian images.

==== Bodily relics ====
As Mary's body is believed by most Christians to have been [[Assumption of Mary|taken up into the glory of heaven]], her bodily relics have been limited to hair, nails and [[Nursing Madonna|breast milk]].

According to [[John Calvin]]'s 1543 ''[[Treatise on Relics]]'', her hair was exposed for veneration in several churches, including in [[Rome]], [[Saint-Flour]], [[Cluny]] and [[Nevers]].<ref>{{cite book |last= Calvin|first= John |author-link= John Calvin|date=1543|title= A Treatise on Relics |url= https://www.gutenberg.org/files/32136/32136-pdf.pdf|publisher=Project Gutenberg EBook|pages=184–187}}</ref>

In this book, Calvin criticized the veneration of the Holy Milk due to the lack of biblical references to it and the doubts about the veracity of such relics:
{{blockquote|With regard to the milk, there is not perhaps a town, a convent, or nunnery, where it is not shown in large or small quantities. Indeed, had the Virgin been a wet-nurse her whole life, or a dairy, she could not have produced more than is shown as hers in various parts. How they obtained all this milk they do not say, and it is superfluous here to remark that there is no foundation in the Gospels for these foolish and blasphemous extravagances.}}

Although the veneration of Marian bodily relics is no longer a common practice today, there are some remaining traces of it, such as the [[Chapel of the Milk Grotto]] in [[Bethlehem]], named after Mary's milk.

==== Clothes ====
Clothes which are believed to have belonged to Mary include the [[Cincture of the Theotokos]] kept in the [[Vatopedi monastery]] and her [[Holy Girdle]] kept in [[Mount Athos]].

Other relics are said to have been collected during later [[marian apparitions]], such as her robe, veil, and part of her belt which were kept in [[Church of St. Mary of Blachernae (Istanbul)|Blachernae church]] in [[Constantinople]] after she appeared there during the 10th century. These relics, now lost, are celebrated by the [[Eastern Orthodox]] and [[Byzantine Catholic Church]]es as the [[Intercession of the Theotokos]].

Few other objects are said to have been touched or given by Mary during [[Marian apparitions|apparitions]], notably a 1531 image printed on a ''[[Tilmàtli|tilma]]'', known as [[Our Lady of Guadalupe]], belonging to [[Juan Diego]].

==== Places ====
[[File:House of the Virgin Mary.jpg|thumb|The chapel based on the claimed [[House of Mary]] in Ephesus]]
Places where Mary is believed to have lived include the [[Basilica della Santa Casa]] in [[Loreto, Marche]], and the [[House of the Virgin Mary]] in [[Ephesus]].

[[Eastern Christians]] believe that she died and was put in the [[Tomb of the Virgin Mary]] near [[Jerusalem]] before the [[Assumption of Mary|Assumption]].

The belief that Mary's house was in [[Ephesus]] is recent, as it was claimed in the 19th century based on the visions of [[Anne Catherine Emmerich]], an [[Augustinian nun]] in Germany.<ref name=Vatican >{{cite web |url=https://www.vatican.va/news_services/liturgy/saints/ns_lit_doc_20041003_emmerick_en.html |title=Anna Katharina Emmerick (1774–1824), biography |publisher=Vatican.va |access-date=30 September 2013 |archive-date=9 September 2004 |archive-url=https://web.archive.org/web/20040909222047/https://www.vatican.va/news_services/liturgy/saints/ns_lit_doc_20041003_emmerick_en.html |url-status=live }}</ref><ref>Emmerich, Anna Catherine: ''The Dolorous Passion of Our Lord Jesus Christ'' {{ISBN|978-0-89555-210-5}} p. viii</ref> It has since been named as the [[House of the Virgin Mary]] by [[Christian pilgrimage|Roman Catholic pilgrims]] who consider it the place where Mary lived until her assumption.<ref>''Frommer's Turkey'' by Lynn A. Levine 2010 {{ISBN|0470593660}} pp. 254–255</ref><ref>''Home of the Assumption: Reconstructing Mary's Life in Ephesus'' by V. Antony John Alaharasan 2006 {{ISBN|1929039387}} p. 38</ref><ref>''The Ancient Traditions of the Virgin Mary's Dormition and Assumption'' by Stephen J. Shoemaker 2006 {{ISBN|0199210748}} p. 76</ref><ref>''Mary's House'' by Donald Carroll (20 April 2000) Veritas, {{ISBN|0953818802}}</ref> The Gospel of John states that Mary went to live with the [[Disciple whom Jesus loved]],<ref>{{Bibleverse|John|19:27}}</ref> [[Disciple whom Jesus loved#Identity|traditionally identified]] as [[John the Evangelist]]<ref>Based on {{Bibleverse|John|21:20–24}}</ref> and [[John the Apostle]]. [[Irenaeus]] and [[Eusebius of Caesarea]] wrote in their histories that John later went to Ephesus, which may provide the basis for the early belief that Mary also lived in Ephesus with John.<ref>[[Irenaeus]], ''[[On the Detection and Overthrow of the So-Called Gnosis|Adversus haereses]]'' III,1,1; [[Eusebius of Caesarea]], ''Church History, III,1''</ref><ref>{{cite web |url=https://www.newadvent.org/cathen/14774a.htm |title=Catholic Encyclopedia: Tomb of the Blessed Virgin Mary |publisher=Newadvent.org |date=1 July 1912 |access-date=30 September 2013 |archive-date=6 July 2017 |archive-url=https://web.archive.org/web/20170706013025/https://www.newadvent.org/cathen/14774a.htm |url-status=live }}</ref>

The apparition of [[Our Lady of the Pillar]] in the first century was believed to be a [[bilocation]], as it occurred in [[Spain]] while Mary was living in Ephesus or Jerusalem. The pillar on which she was standing during the apparition is believed to be kept in the [[Cathedral-Basilica of Our Lady of the Pillar]] in [[Zaragoza]] and is therefore venerated as a relics, as it was in physical contact with Mary.

== In arts ==
=== Iconography ===
{{See also|Madonna (art)|Marian art in the Catholic Church}}

In paintings, Mary is traditionally portrayed in [[Marian blue|blue]]. This tradition can trace its origin to the Byzantine Empire, from {{circa|500}} AD, where blue was "the colour of an empress". A more practical explanation for the use of this colour is that in Medieval and Renaissance Europe, the blue pigment was derived from the rock [[lapis lazuli]], a stone of greater value than gold, which was imported from Afghanistan. Beyond a painter's retainer, patrons were expected to purchase any gold or lapis lazuli to be used in the painting. Hence, it was an expression of devotion and glorification to swathe the Virgin in gowns of blue. Transformations in visual depictions of Mary from the 13th to 15th centuries mirror her "social" standing within the Church and in society.<ref name="Kugeares">{{cite book |last1=Kugeares |first1=Sophia Manoulian |title=Images Of The Annunciation Of The Virgin Mary Of The 13th, 14th And 15th Century | date=1991}}</ref>

Traditional representations of Mary include the [[Crucifixion of Jesus|crucifixion]] scene, called {{lang|la|[[Stabat Mater (art)|Stabat Mater]]}}.<ref>de Bles, Arthur. ''How to Distinguish the Saints in Art by Their Costumes, Symbols and Attributes'', 2004 {{ISBN|1-4179-0870-X}} p. 35</ref><ref>Jameson, Anna. ''Legends of the Madonna: as represented in the fine arts''. 2006 {{ISBN|1-4286-3499-1}} p. 37</ref> While not recorded in the Gospel accounts, Mary cradling the dead body of her son is a common motif in art, called a『[[pietà]]』or "pity".

In the Egyptian, Eritrean, and Ethiopian tradition, Mary has been portrayed in story and paint for centuries.<ref>Chojnacki, Stanisław. 1977. "Note on the Early Imagery of the Virgin Mary in Ethiopia."  Ethnologische Zeitschrift 3:5-41.</ref> Beginning in the 1600s, however, highland Ethiopians began portraying Mary performing a variety of miracles for the faithful, including paintings of her giving water to a thirsty dog, healing monks with her breast milk, and saving a man eaten by a crocodile.<ref>{{Cite web |last=Belcher |first=Wendy |date=October 6, 2023 |title=The African Library of Paintings of the Virgin Mary |url=https://pemm.princeton.edu/research/research-and-lessons/16 |access-date=April 22, 2024 |website=Princeton Ethiopian, Eritrean, and Egyptian Miracles of Mary (PEMM) project}}</ref> Over 1,000 such [https://pemm.princeton.edu/stories stories] about her exist in this tradition, and about one hundred of those have hundreds of paintings each, in various manuscripts, adding up to thousands of [https://pemm.princeton.edu/paintings paintings].<ref>Brown, Jeremy, Mehari Worku, Dawit Muluneh, and Evgeniia Lambrinaki. 2023.『The Ethiopian Stories about the Miracles of the Virgin Mary (Täˀammərä Maryam).』In Ethiopia at the Crossroads: Exhibition Catalogue, edited by Christine Sciacca. Baltimore, MD: Walters Art Museum.</ref> 

{{For|a larger gallery|Commons:Madonna structured gallery}}
<gallery mode="packed" heights="160">
File:Madonna catacomb.jpg|Mary nursing the [[Infant Jesus]]. Early image from the [[Catacomb of Priscilla]], [[Rome]], {{circa|2nd century}}
File:VergineTricherusa.jpg|''[[Trojeručica]]'', a Byzantine representation of the ''[[Theotokos]]'', ({{circa|8th century}}), in [[Hilandar]]. [[Serbia]]
File:Vladimirskaya.jpg|''[[Our Lady of Vladimir]]'', a Byzantine representation of the ''[[Theotokos]]''
File:Panachranta.jpg|{{transliteration|el|Theotokos Panachranta}}, from the 11th century [[Gertrude Psalter]]
File:Flight into Egypt - Capella dei Scrovegni - Padua 2016.jpg|''[[Flight into Egypt]]'' by [[Giotto]] {{circa|1304}}
File:Pietro lorenzetti, compianto (dettaglio) basilica inferiore di assisi (1310-1329).jpg|''[[Lamentation of Christ|Lamentation]]'' by [[Pietro Lorenzetti]], [[Assisi]] Basilica, {{circa|1310–1329}}
File:Ethiopia-Axum Cathedral-fresco-Black Madonna.JPG|[[Black Madonna]] and Child, [[Church of Our Lady Mary of Zion]], [[Axum]], [[Ethiopia]]
File:Chinese Madonna. St. Francis' Church, Macao.jpg|Chinese Madonna, St. Francis' Church, [[Macau|Macao]]
File:Michelangelo's Pieta 5450 cropncleaned edit.jpg|[[Michelangelo]]'s ''[[Pietà (Michelangelo)|Pietà]]'' (1498–99) in [[St. Peter's Basilica]], [[Vatican City]]
File:DARET Jacques Visitation.jpg|''[[Visitation (Christianity)|Visitation]]'', from the [[Abbey of St. Vaast|St Vaast]] Altarpiece by [[Jacques Daret]], 1434–1435
File:Virgen de guadalupe1.jpg|''[[Our Lady of Guadalupe|Virgin of Guadalupe]]'', from the [[Basilica of Our Lady of Guadalupe]], [[Mexico City]], 16th century
File:Our Lady of La Naval de Manila.jpg|[[Our Lady of La Naval de Manila]] statue in [[Quezon City]], [[Philippines]], {{circa|1593}}
File:Rubens Madonna on Floral Wreath.jpg|''Madonna on Floral Wreath'' by [[Peter Paul Rubens]] with [[Jan Brueghel the Elder]], {{circa|1619}}
File:Peter Paul Rubens 009.jpg|''[[Adoration of the Magi]]'', [[Rubens]], 1634
File:SAAM-1996.91.10 2.jpg|[[Virgin of Montserrat]] from [[Puerto Rico]], {{circa|1775–1825}}
File:SAAM-1929.6.154 1.jpg|Virgin and Child, French (15th century)
File:Virgin and Child Statue outside the Jongno Catholic Church.jpg|Mary and Jesus, outside the Jongno Catholic Church in [[Seoul]], South Korea.
File:Statue of the Virgin Mary presenting the child Jesus Gwanghwamun Beatification.jpg|Statue of Mary and Jesus at [[Gwanghwamun]], pictured at the time of [[Pope Francis]]' visit to South Korea, 2014.
File:Jungfru Maria - St. Nikolai - Ystad-2021.jpg|Mary outside St. Nikolai [[Catholic Church]] in [[Ystad]] 2021
File:Maaria.vaakuna.svg|A kneeling Virgin Mary pictured in the former coat of arms of [[Maaria]]
</gallery>

=== Cinematic portrayals ===

Mary has been portrayed in various films and on television, including:
{{div col|colwidth=30em}}
* ''[[The Miracle (1912 film)|The Miracle]]'' (1912) color [[silent film]] of the 1911 play ''[[The Miracle (play)|The Miracle]]'', a statue of Mary, played by [[Norina Matchabelli|Maria Carmi]], comes to life
* {{lang|de|[[Das Mirakel (1912 film)|Das Mirakel]]}} (1912) [[silent film]]; a German version of the 1911 play ''[[The Miracle (play)|The Miracle]]''
* ''[[The Song of Bernadette (film)|The Song of Bernadette]]'' (1943 film), played by [[Linda Darnell]].
* ''[[The Living Christ Series]]'' (1951 non-theatrical, non-television film twelve-part series), played by [[Eileen Rowe]].
* ''[[The Miracle of Our Lady of Fatima]]'' (1952 film), played by [[Virginia Gibson]].
* ''[[Ben-Hur (1959 film)|Ben-Hur]]'' (1959 film), played by [[José Greci]].<ref>{{cite book |url=https://books.google.com/books?id=zt7bAAAAMAAJ |title=Trick cinematography: the Oscar special-effects movies |first=R. M. |last=Hayes |publisher=[[McFarland Publishing]] |year=1986 |page=149 |isbn=978-0899501574 |access-date=20 August 2019 |archive-date=17 April 2021 |archive-url=https://web.archive.org/web/20210417212641/https://books.google.com/books?id=zt7bAAAAMAAJ |url-status=live }}</ref>
* ''[[The Miracle (1959 film)|The Miracle]]'' (1959 film; a loose remake of the 1912 film {{lang|de|[[Das Mirakel (1912 film)|Das Mirakel]]}})
* ''[[King of Kings (1961 film)|King of Kings]]'' (1961 film), played by [[Siobhán McKenna]].<ref>{{cite book |url=https://archive.org/details/iwasinterruptedn00rayn |url-access=registration |title=I Was Interrupted: Nicholas Ray on Making Movies |first=Nicholas |last=Ray |author-link=Nicholas Ray |publisher=[[University of California Press]] |date=10 September 1993 |page=[https://archive.org/details/iwasinterruptedn00rayn/page/230 230] |isbn=978-0520916678 |editor-first=Susan |editor-last=Rey}}</ref>
* ''[[The Greatest Story Ever Told]]'' (1965 film), played by [[Dorothy McGuire]].<ref>{{cite book |url=https://books.google.com/books?id=WPILfbtT5tQC&pg=PA1012 |title=Encyclopedia of Women and Religion in North America: Native American creation stories |first1=Rosemary Skinner |last1=Keller |first2=Rosemary Radford |last2=Ruether |first3=Marie |last3=Cantlon |publisher=[[Indiana University Press]] |year=2006 |page=1012 |isbn=978-0253346872 |access-date=20 August 2019 |archive-date=17 April 2021 |archive-url=https://web.archive.org/web/20210417212637/https://books.google.com/books?id=WPILfbtT5tQC&pg=PA1012 |url-status=live }}</ref>
* ''[[Jesus of Nazareth (miniseries)|Jesus of Nazareth]]'' (1977 two-part television miniseries), played by [[Olivia Hussey]].<ref>{{cite news |url=https://www.theguardian.com/film/2018/aug/01/olivia-hussey-romeo-and-juliet-film-franco-zeffirelli |title=Olivia Hussey, star of Zeffirelli's Romeo and Juliet: 'I was wild' |first=Amy |last=Nicholson |date=1 August 2018 |access-date=11 April 2019 |newspaper=[[The Guardian]] |publisher=[[Guardian News & Media Limited]] |archive-date=21 December 2021 |archive-url=https://web.archive.org/web/20211221032548/https://www.theguardian.com/film/2018/aug/01/olivia-hussey-romeo-and-juliet-film-franco-zeffirelli |url-status=live }}</ref>
* ''[[The Last Temptation of Christ (film)|The Last Temptation of Christ]]'' (1988 film), played by [[Verna Bloom]].<ref>{{cite book |url=https://books.google.com/books?id=blepPjQL9I0C&pg=PA57 |title=Hollywood Under Siege: Martin Scorsese, the Religious Right, and the Culture Wars |first=Thomas |last=Lindlof |publisher=[[University Press of Kentucky]] |date=2008 |page=57 |isbn=978-0813173160 |access-date=20 August 2019 |archive-date=17 April 2021 |archive-url=https://web.archive.org/web/20210417214201/https://books.google.com/books?id=blepPjQL9I0C&pg=PA57 |url-status=live }}</ref>
* ''[[Mary, Mother of Jesus (film)|Mary, Mother of Jesus]]'' (1999 television film), played by [[Pernilla August]].<ref>{{cite book |url=https://books.google.com/books?id=3GDnyI3GLMEC&pg=PA5 |title=The Celluloid Madonna: From Scripture to Screen |first=Catherine |last=O'Brien |author-link=Catherine O'Brien (film scholar) |publisher=[[Columbia University Press]] |year=2011 |page=5 |isbn=978-1906660284 |access-date=20 August 2019 |archive-date=18 August 2021 |archive-url=https://web.archive.org/web/20210818162347/https://books.google.com/books?id=3GDnyI3GLMEC&pg=PA5 |url-status=live }}</ref>
* ''[[Saint Mary (film)|Saint Mary]]'' (2002 film), played by [[Shabnam Gholikhani]].<ref>{{cite web |url=https://en.ifilmtv.com/news/content/6989/saint-mary-female-lead-shabnam-gholikhani-talks-with-ifilm |title='Saint Mary' female lead Shabnam Gholikhani talks with ifilm |date=18 December 2017 |access-date=10 April 2019 |work=[[iFilm (TV channel)|iFilm]] |archive-date=17 April 2021 |archive-url=https://web.archive.org/web/20210417205618/https://en.ifilmtv.com/news/content/6989/saint-mary-female-lead-shabnam-gholikhani-talks-with-ifilm |url-status=live }}</ref>
* ''[[The Passion of the Christ]]'' (2004 film), played by [[Maia Morgenstern]].<ref>{{cite news |url=https://www.catholicnewsagency.com/news/actress_who_plays_mary_speaks_of_filming_the_passion |title=Actress who plays Mary speaks of filming 'The Passion' |date=6 February 2004 |access-date=10 April 2019 |work=[[Catholic News Agency]] |first=JD |last=Flynn |archive-date=8 March 2021 |archive-url=https://web.archive.org/web/20210308072555/https://www.catholicnewsagency.com/news/actress_who_plays_mary_speaks_of_filming_the_passion |url-status=live }}</ref>
* ''[[Imperium: Saint Peter]]'' (2005 television film), played by [[Lina Sastri]].
* ''[[Color of the Cross]]'' (2006 film), played by [[Debbi Morgan]].<ref>{{cite news |url=https://www.sfgate.com/entertainment/article/What-race-was-Jesus-Color-of-the-Cross-puts-a-2547475.php |title=What race was Jesus? 'Color of the Cross' puts a different face on the debate. |first=Jason B. |last=Johnson |date=7 November 2006 |access-date=10 April 2019 |newspaper=[[SFGate]] |publisher=[[Hearst Communications, Inc.]] |archive-date=18 November 2009 |archive-url=https://web.archive.org/web/20091118175612/https://www.sfgate.com/cgi-bin/article.cgi?f=%2Fc%2Fa%2F2006%2F11%2F07%2FDDG0VM628B1.DTL |url-status=live }}</ref>
* ''[[The Nativity Story]]'' (2006 film), played by [[Keisha Castle-Hughes]].<ref>{{cite news |url=https://www.bpnews.net/24487/nativity-story-actress-should-not-be-shunned-leaders-say |title='Nativity Story' actress should not be shunned, leaders say |first=Erin |last=Roach |date=30 November 2006 |access-date=10 April 2019 |work=[[Baptist Press]] News |publisher=[[Southern Baptist Convention]] |archive-date=27 July 2020 |archive-url=https://web.archive.org/web/20200727003526/https://www.bpnews.net/24487/nativity-story-actress-should-not-be-shunned-leaders-say |url-status=live }}</ref>
* ''[[The Passion (TV serial)|The Passion]]'' (2008 television miniseries), played by [[Paloma Baeza]].<ref>{{cite web |author=Riazat Butt |date=18 August 2007 |title=TV airing for Islam's story of Christ |url=https://www.theguardian.com/media/2007/aug/18/religion.news |access-date=11 September 2014 |archive-url=https://web.archive.org/web/20211105035856/https://www.theguardian.com/media/2007/aug/18/religion.news |archive-date=5 November 2021 |website=The Guardian}} Featured in [[ITV (TV network)|ITV]] documentary.</ref><ref>{{cite web |url=https://primetime.unrealitytv.co.uk/the-muslim-jesus-itv/ |title=The Muslim Jesus, ITV – Unreality Primetime |date=18 August 2007 |publisher=Primetime.unrealitytv.co.uk |access-date=2 March 2010 |archive-url=https://web.archive.org/web/20091016032528/https://primetime.unrealitytv.co.uk/the-muslim-jesus-itv/ |archive-date=16 October 2009 |url-status=dead}}</ref>
* ''[[The Nativity (2010 TV series)|The Nativity]]'' (2010 four-part miniseries), played by [[Tatiana Maslany]].
* ''[[Mary of Nazareth (film)|Mary of Nazareth]]'' (2012 film), played by [[Alissa Jung]].
* ''[[Son of God (film)|Son of God]]'' (2014 film), played by [[Roma Downey]].<ref>{{cite web |url=https://www1.cbn.com/roma-downey-and-diogo-morgado-faith-and-filming-son-god |title=Roma Downey and Diogo Morgado on Faith and Filming Son of God |first=Hannah |last=Goodwyn |work=[[The Christian Broadcasting Network]], Inc. |access-date=10 April 2019 |year=2014 |archive-date=1 May 2021 |archive-url=https://web.archive.org/web/20210501030350/https://www1.cbn.com/roma-downey-and-diogo-morgado-faith-and-filming-son-god |url-status=live }}</ref>
* ''[[The Chosen (TV series)|The Chosen]]'' (2017 TV series), played by [[Vanessa Benavente]].
* ''[[Mary Magdalene (2018 film)|Mary Magdalene]]'' (2018 film), played by Irit Sheleg.<ref>{{cite news |url=https://www.irishnews.com/arts/2018/03/14/news/mary-magdalene-attempts-to-wash-away-biblical-character-s-stains-of-ill-repute-1276541/ |title=Mary Magdalene attempts to wash away biblical character's stains of ill repute |date=14 March 2018 |access-date=10 April 2019 |newspaper=[[Irish News]] |archive-date=8 March 2021 |archive-url=https://web.archive.org/web/20210308053802/https://www.irishnews.com/arts/2018/03/14/news/mary-magdalene-attempts-to-wash-away-biblical-character-s-stains-of-ill-repute-1276541/ |url-status=live }}</ref>
* ''[[Jesus: His Life]]'' (2019 TV series), played by [[Houda Echouafni]].<ref>{{cite news |url=https://nypost.com/2019/03/20/jesus-his-life-dispels-beliefs-about-christ-and-biblical-history/ |title='Jesus: His Life' dispels beliefs about Christ and biblical history |first=Robert |last=Rorke |date=20 March 2019 |access-date=10 April 2019 |newspaper=[[NY Post]] |archive-date=17 April 2021 |archive-url=https://web.archive.org/web/20210417204333/https://nypost.com/2019/03/20/jesus-his-life-dispels-beliefs-about-christ-and-biblical-history/ |url-status=live }}</ref>
* ''[[Fatima (2020 film)|Fatima]]'' (2020 film), played by [[Joana Ribeiro]].

{{div col end}}

===Music===
* [[Claudio Monteverdi]]: {{lang|it|[[Vespro della Beata Vergine]]}} (1610)
* [[Johann Sebastian Bach]]: {{lang|la|[[Magnificat (Bach)|Magnificat]]}} (1723, rev. 1733)
* [[Franz Schubert]]: {{lang|la|[[Ave Maria (Schubert)|Ave Maria]]}} (1835)
* [[Charles Gounod]]: {{lang|la|[[Ave Maria (Bach/Gounod)|Ave Maria]]}} (1859)
* [[John Tavener]]: ''[[Mother and Child (Tavener)|Mother and Child]]'', setting a poem by [[Brian Keeble]] for choir, organ and temple gong (2002)

==See also==
{{Portal|Catholicism|Christianity}}
{{div col|colwidth=22em}}
* [[Acts of Reparation to the Virgin Mary]]
* [[Genealogy of Jesus]]
* [[History of Catholic Mariology]]
* [[Holy Name of Mary]]
* [[Hymns to Mary]]
* [[Marian and Holy Trinity columns]]
* [[May crowning]]
* [[Miriai]]; Mandaean heroine that many equate with Mary
* [[New Testament people named Mary]]
* [[Shrines to the Virgin Mary]]
{{div col end}}
<!-- please keep entries in alphabetical order -->

== Notes ==
{{notelist}}

==References==
{{reflist}}

==Further reading==
<!-- Please order books alphabetically by the author's last name -->
*Brown, Raymond E., ''The Birth of the Messiah: A Commentary on the Infancy Narratives of Matthew and Luke: New and Updated Edition'', Anchor Bible Reference Library/Doubleday, 1993, {{ISBN|0-385-47202-1}}
* Brown, Raymond, E., Donfried, Karl, P., Fitzmyer, Joseph A., & Reumann, John, (eds.), ''Mary in the New Testament'', Fortress/Paulist Press, 1978, {{ISBN|0-8006-1345-7}}
* Kugeares, Sophia Manoulian. ''Images of the Annunciation of the Virgin Mary of the 13th, 14th and 15th Century''. n.p.: 1991, University of South Florida Libraries Catalog. Web. 8 April 2016. Hahn, Scott, ''Hail, Holy Queen: The Mother of God in the Word of God'', Doubleday, 2001, {{ISBN|0-385-50168-4}}
*{{cite book|title=The Glories of Mary, Mother of God. Translated from the Italian|year=1833|url=https://www.ecatholic2000.com/liguori/glories.shtml|first=Alphonsus|last=Liguori|author-link=Alphonsus Liguori|publisher=Dublin: John Coyne}}
*{{cite book|chapter=[[s:Beautiful pearls of Catholic truth/Life of the Blessed Virgin Mary.|Life of the Blessed Virgin Mary.]]|title=Beautiful pearls of Catholic truth|year=1897|publisher=Henry Sphar & Co.|first=Bernard|last=O'Reilly|author-link=Bernard O'Reilly (historian)}}
* Pelikan, Jaroslav. ''Mary Through the Centuries: Her Place in the History of Culture'', [https://www.yale.edu/yup/ Yale University Press], 1998, hardcover, 240 pp. {{ISBN?}}

==External links==
{{Sister project links |wikt=Virgin Mary |commons=Virgin Mary |b=no |n=no |q=Mary, mother of Jesus |s=Author:Mary of Nazareth |v=Angel oracle#8 Mother Mary |species=no |voy=no }}
* [https://www.mariologicalsociety.com/ Marilogical Society of America]
* [https://web.archive.org/web/20091017234855/https://campus.udayton.edu/mary/aboutmary2.html University of Dayton – The Mary Page]
* [https://web.archive.org/web/20161110164434/https://www.churchfathers.org/category/mary-and-the-saints/mary-without-sin/ Church Fathers on the Sinless Nature of Mary]
* [https://web.archive.org/web/20161116120838/https://www.churchfathers.org/category/mary-and-the-saints/mary-ever-virgin/ Church Fathers on the Perpetual Virginity of Mary]
* [https://www.christians.eu/mary/ Mary] (Biblical perspective)
* [https://www.vatican.va/holy_father/paul_vi/apost_exhortations/documents/hf_p-vi_exh_19740202_marialis-cultus_en.html Apostolic exhortation of Paul VI. ''Marialis Cultus'']

{{Virgin Mary}}
{{Jesus footer}}
{{Nativity of Jesus}}
{{Christmas}}
{{New Testament people|prophets}}
{{Gospel of Matthew}}
{{Gospel of Mark}}
{{Gospel of Luke}}
{{Gospel of John}}
{{Symbols of Georgia (country)}}
{{Catholicism}}

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[[Category:Mary, mother of Jesus| ]]
[[Category:1st-century BC births]]
[[Category:1st-century deaths]]
[[Category:1st-century BCE Jews]]
[[Category:1st-century Jews]]
[[Category:1st-century BC women]]
[[Category:1st-century Christian female saints]]
[[Category:Ancient Jewish women]]
[[Category:Angelic visionaries]]
[[Category:Christian saints from the New Testament]]
[[Category:Christianity and women]]
[[Category:Genealogy of Jesus]]
[[Category:Followers of Jesus]]
[[Category:People from Nazareth]]
[[Category:Prophets of the New Testament]]
[[Category:Saints from the Holy Land]]
[[Category:Women in the New Testament]]
[[Category:The Three Marys]]
[[Category:Reputed virgins]]
[[Category:New Testament people named Mary]]