(Redirected from Blessed Virgin):''This article is about the Catholic and Orthodox understanding of Mary; for other views, see
Mary (mother of Jesus) and
Islamic view of Virgin Mary. For the religious order BVM, see
Sisters of Charity of the Blessed Virgin Mary.''
'The Blessed Virgin Mary', sometimes shortened to 'The Blessed Virgin' or 'The Virgin Mary', is a traditional title specifically used by
Roman Catholics,
Anglicans, some
Eastern Orthodox and
Eastern Catholics, and others to describe
Mary, the mother of
Jesus Christ.
The term carries not merely belief in the
virginity of Mary but of her continuing role within the church and in the life of all Christians. In the ''
Dogmatic Constitution of the Church'' (
21 November 1964), passed during the
Second Vatican Council, Mary was also given the title ''Advocate, Auxiliatrix, Adjutrix, and Mediatrix''. Mary is often referred to colloquially as 'Our Lady'.
A modern popular Roman Catholic image of the Blessed Virgin Mary, displaying her
Immaculate Heart The Blessed Virgin Mary in Catholicism
Catholicism and
Eastern Orthodoxy focus on Mary as a living person who can intercede to her Son,
Jesus, on behalf of humanity. From the beginning of the Church, Catholic theology has maintained that Christ is the sole Mediator between God and Man.
[1] Yet as theologian Ludwig Ott observes, "there is nothing to prevent others in a certain way (''secundum quid'') from being called mediators between God and man, insofar as they, ''by preparing or serving'', cooperate in uniting men to God" (emphasis added).
[2] Mary's willed obedience
[3] is contrasted with
Eve's disobedience,
[4] an idea with roots in the writings of the
Church Fathers. Mary herself required
redemption and is not equal to Jesus in Catholic theology. Nonetheless her role was pivotal, as emphasized by Jerome,
Irenaeus 180–199 (see Jurgens §224),
Tertullian c.212 (see Jurgens §358) and others including herself in
Scripture: "behold the handmaid of the Lord."
[5] Mary is also described by
Ambrose as "the prototype of the Church."
[6]
Marian devotions play a key part in the ritual and
liturgy of Western and Eastern
Catholicism and
Eastern Orthodoxy. While many of the traits attributed to her and devotions given her within Western Catholicism are not found among the Eastern Orthodox & Catholics, the opposite is also true. For instance, in the Paraklesis service of the
Byzantine liturgy, Eastern Christians appeal to her: "O most holy
Theotokos, save us!"
[7] This appeal to her to ''save'' us is not used in Western Christianity, but it is explained by the Eastern Orthodox as "ask(ing) the Most Holy Theotokos to 'save us' not in the sense of the eternal salvation found only through Christ, but in the sense that those drowning call out to those on dry land for assistance in their plight."
[8] For more on the place of Mary in Eastern Orthodox tradition and theology, see
''The Ever-Virgin Mother of God'' by Archpriest George Florovsky.
Cult of the Virgin
Origins
Early image of the Virgin and child from the Roman
catacombs, 4th century.
The
Council of Ephesus in 431 sanctioned the cult of the Virgin as
Theotokos, Mother of God, allowing the creation of icons bearing the images of the Virgin and Child. Devotion to Mary was, however, already widespread by this point. The early Church Fathers saw Mary as the "new Eve" who said "yes" to God as Eve had said no. The non-canonical
Gospel of James, written around 150, is an example of early devotion to Mary, advocating her perpetual
virginity. Mary, as the first Christian
Saint and Mother of Jesus, was deemed to be a compassionate mediator between suffering mankind and her son, Jesus, who was seen as King and Judge. Biblical support for this position was found in the story of the
Marriage at Cana whereat Mary entreated Jesus to turn water into wine (
Gospel of John, Chapter 2). Elizabeth's praise of Mary "blessed art thou among women" and "who am I that the mother of my Lord would visit me?" in Luke 2 are also cited, among other passages of Scripture.
Early representations show Mary as the "Throne of Heaven" with Mary and the Child Jesus both crowned as Royalty. She was further identified with the Bride in the
Old Testament Song of Solomon, by such noted theologians as St.
Bernard of Clairvaux. She became the prototype for the Church itself. During the
Middle Ages, and especially in France, the great
Cathedrals were thus named for Mary. The Marian
Rosary was popularized by the followers of
St. Dominic.
The image of Mary as Queen was softened somewhat by Mary as Mother of the Child Jesus. St.
Francis of Assisi popularized the image of the
Nativity scene using live animals. This representation of the helpless Jesus suckled by his mother brought
Christmas into the hearts and homes of the people. And, as journeys to the
Holy Land became difficult, Mary's role in the
Passion (Christianity) story became part of the popular
Stations of the Cross as the Mother of the suffering Jesus. During the great plagues such as the
Black Death, Mary became greatly popular as a compassionate intercessor and protector of mankind against the just judgment of God.
Devotion to the Virgin Mary as the "new Eve" lent much to the status of women during the Middle Ages. Women who had been looked down upon as daughters of
Eve (first woman), came to be looked upon as objects of veneration and inspiration. The veneration of Mary both as woman and prototype of the Church was greatly responsible for transforming the Germanic
Warrior code into the Code of
Chivalry. This reinterpretation of women flowered in the
Courtly Love poetry of Medieval and Renaissance France. Mary, as the original "vessel of Christ" may have also influenced the legends of the
Holy Grail. Her selflessness, obedience and virginal humility were reinterpreted in the literary figure of Sir
Galahad, finder of the Grail.
Accusations of idolatry
Our Lady of Lourdes
Modern popular image of the
Lourdes Apparition.
Some
Protestants have accused Catholics and Eastern Orthodox of "Mariolatry," suggesting that Catholics ''adore'' the Virgin Mary in breach of the
Ten Commandments, which condemn keeping "false gods." This point was offered especially by
John Calvin. In Catholic theology there is a clear distinction drawn between the worship or ''
latria'' (''adoration'', which may be offered only to God), and veneration and praise, or ''dulia''. Catholicism has traditionally accorded to the Virgin Mary the veneration of ''hyperdulia,'' which rests in part upon the ''angelic salutation'', "Hail, full of grace" (), a phrase with momentous theological impact. Over the centuries, according to the Catholics, the nature of Mary within theology became clearer. By 403 we find Epiphanius refuting a sect called the
Collyridians who adored Mary, telling them: "Mary should be honoured, but the Father and the Son and the Holy Ghost should be adored. Nobody should adore Mary" (in Ott, Bk III, Pt 3 Ch. 3, §8). Thus we find, from the third century Church, veneration of Mary. Later, the belief that Mary intercedes for us with her Divine Son, and a clear distinction between ''latria'' and ''dulia'' together with a rejection of the notion of giving ''latria'' to Mary. The saints, for their part, receive ''dulia''. This distinction between ''latria'', ''hyperdulia'', and ''dulia'', is key to understanding
Roman Catholic Tradition (
Eastern Catholics and
Orthodox do not distinguish ''hyperdulia'' from ''dulia'').
These proclamations by the
Catholic Church, in addition to calling
Mary the
Mother of God, which echoes the term
Theotokos, instituted by an
Ecumenical Council (instead of the mother of the human body of Jesus, which may echo the term ''Christotokos'', specifically condemned as
Nestorian by an
Ecumenical Council), the Queen of Heaven, and the Queen of the World has led to such accusations. However, Catholics and Orthodox Christians believe that Mary is the Mother of Jesus, and that He is both God and man. Catholics counter the Protestant attack by stating that many Protestants have fallen into the
Nestorian heresy which claimed that the "man Jesus" is not both fully divine and fully human, two natures (
ousia) united inextricably in one person (
hypostasis). Instead, Nestorianism claims that the "man Jesus" had Divine nature bestowed upon him at some time later than His conception and, therefore, Mary could not have been the Mother of God. Instead, the Nestorian doctrine was that she was merely the "mother of his humanity". Catholics do not believe Mary is the source of Jesus' Divine nature, but the source of his human nature. Yet as a person he is truly God and truly man, thus making her His mother. This has led to disagreement between Catholics and
Protestants.
"Marianism" describes the excessive veneration of Mary, as opposed to Jesus. The term was first used in the 19th century to condemn the "perversion of Christianity into Marianism".
Marian theology
Marian theology or Mariology is the area of Christian theology concerned with Mary, the Mother of Jesus. It not only deals with her life but her veneration through Roman Catholicism, and her aspect in modern and ancient Christianity.
St. Irenaeus of Lyon called Mary the ''second Eve'' because through Mary and her willing acceptance of God's choice, God undid the harm that was done through Eve's choice to eat the forbidden fruit.
: ''See full articles
Mariology and
Marian dogmas''
Divine motherhood
Main articles: Theotokos
The Divine Motherhood of Mary is the teaching that Mary was predestined from all of time to be the
Theotokos, which translates from Greek as "God-bearer" or more commonly, Mother of God. The title of Theotokos is documented throughout the history of the early church, and was officially given to the Blessed Virgin at the
Council of Ephesus in 431. The title does not emphasize Mary, but puts focus on the inseparable dual nature of
Jesus Christ, both man and God. Scripturally, this is supported by
St. Elizabeth's inspired salutation to Mary from : "And how [have I deserved that this honor should] be granted to me, that the mother of my Lord should come to me?" The designation of Mary as The Mother of God stands in stark contrast to the pagan notion of God and emphasizes the miracle of the incarnation: the uncontainable
God of creation containing himself within the womb of the Virgin.
Perpetual virginity
Main articles: Perpetual virginity of Mary
It is a fundamental Catholic and Orthodox teaching that Mary
remained a virgin her entire life. Several explanations are offered regarding verses such as
Matthew 13:55 and
Mark 6:3, which list "adelphoi" of Jesus.
Jerome translated the ambiguous Greek term "adelphoi" to possibly mean certain types of close relatives such as "cousins".
[9] Several early writers (the
Clementine literature,
Hegesippus-
Eusebius) suggest that they were stepbrothers of Jesus, sons of a previous wife of Joseph.
[10][11][12] It is important to note that the perpetual virginity of Mary is linked to the belief in her Immaculate Conception, or sinlessness: her physical virginity is reflective of her spiritual virginity. Mary's perpetual virginity also stresses her exclusive love and dedication to her offspring, Jesus Christ. Catholics and Orthodox Christians, as well as some Early Church Fathers such as St Jerome, cite
Ezekiel 44:2 as evidence for Mary's perpetual virginity:
He said to me: This gate is to remain closed; it is not to be opened for anyone to enter by it; since the LORD, the God of Israel, has entered by it, it shall remain closed.
This teaching is rejected by the majority of
Protestant theologians and some academic
New Testament scholars, who interpret "adelphoi" in the usual sense of "brother," although most Reformers regarded Mary as ever virgin.
Immaculate Conception
Main articles: Immaculate Conception
Since the
Middle Ages,
Roman Catholic theologians had argued the question of whether or not Mary had been subject to
original sin. In general, the
Franciscans argued in favor of her "
immaculate conception", the doctrine that she, from the moment of her conception, had been preserved by God from all sin and all tendency to sin; the
Dominicans, on the other hand, including most notably
Thomas Aquinas, argued that Mary's sinlessness is a grace granted to her at some time after her conception. In
1854,
Pope Pius IX effectively ended the debate for Roman Catholics by proclaiming the dogma of the "
Immaculate Conception", stating that "the Blessed Virgin Mary in the first instant of her conception was preserved exempt from all stain of original sin by a singular privilege and grace granted by God, in view of the merits of Jesus Christ, the Saviour of the human race." ("
Ineffabilis Deus", issued on
8 December 1854). It was subsequently claimed that the Blessed Virgin Mary during her sixteenth appearance in
Lourdes on
March 25 1858 announced to
Bernadette Soubirous "I am the Immaculate Conception". The term ''Immaculate Conception'' is also widely used within Roman Catholicism to refer to the Virgin Mary.
Assumption
Main articles: Assumption of Mary
In 1950, speaking
ex cathedra, in his encyclical ''
Munificentissimus Deus''
Pope Pius XII proclaimed the ''
Dogma of the
Assumption'', in which he stated that "at the end of her earthly course, Mary was assumed into heavenly glory, body and soul". This was a long held belief by Christians since the time of the early Church, despite its recent definition as dogma. Pope Pius XII also stated that he was relying both on scripture and on "apostolic tradition". As an infallible pronouncement, the Dogma of the Assumption is thus a mandatory belief for Roman Catholics. No pope since has issued an infallible dogma.
Co-Redemptrix
Main articles: Co-Redemptrix
Some Catholics in the late twentieth century urged
Pope John Paul II to
infallibly declare Mary ''Co-Redemptrix'', not meaning by this title that Mary herself redeems mankind, but that she cooperates with Jesus in His redemption of the world; as a co-pilot is not equal to the pilot of an airplane, so is the case with Jesus and His Mother as well as with any other Christian faithful who, by the Baptism, becomes member of the Mystical Body of Jesus and, as such, "co-redemptor".
Professor Mark Miravalle of the Franciscan University in Steubenville in the
United States launched a petition to urge Pope John Paul to make such a move, by defining the teaching of the Church that Mary is ''Co-Redemptrix, Mediatrix of All Graces, and Advocate for the People of God.'' More than six million signatures were gathered from 148 countries. Signatories included
Mother Teresa of Calcutta, Cardinal John O'Connor of
New York, 41 other cardinals and 550 bishops. However, such a proposal was also heavily criticized by many Catholics who suggested that only Jesus could be a Redeemer and that such an act would drive a wedge in relationships with other apostolic tradition Christian faiths, notably the
Orthodox Church and
Anglicanism, neither of whom would accept such a designation. Though both
Pope Pius XI in
1935 and
Pope John Paul II himself in
1985 did use the word ''co-redemptrix'' to refer to Mary, no formal infallible dogma supporting such a designation has been issued, notwithstanding the petition.
Mary as Co-Redemptrix is entirely tied to her role in the Incarnation of Jesus. Because Jesus was miraculously incarnated in the womb of the Virgin Mary, the physical, human nature of Jesus was thus derived from Mary. In a very real sense, the blood Jesus shed on the Cross was the blood he received from Mary. And since Jesus saved mankind by his incarnation, and this was made possible by the obedience of Mary, this becomes a source of understanding Mary as Co-Redemptrix. Mary's role, however, is totally dependent upon her relationship to the redeemer, Jesus, and her total obedience to the Will of the Spirit.
Controversy
Some Biblical scholars, as well as some Jewish
[13] and even Christian commentators, claim that the tradition that the Messiah would be born of a virgin arose from a mistranslation of a prophetic text in Isaiah 7:14. The original Hebrew stated that an ''almah'' ("young girl" or "virgin") would give birth to a figure called Emmanuel (whom Christians traditionally identify with Jesus), but the
Septuagint translated ''almah'' into Greek as ''parthenos'' ("virgin").
The tradition of the Eastern Orthodox Church is thus: one of the translators of the Septuagint hesitated over the translation of Isaiah 7:14 "Behold a virgin (almah) shall conceive", doubting the possibility of a virginal conception. Instead of translating 'almah' with 'parthenos' (virgin), he translated it with 'gyne' (young woman) - also admissible from the Hebrew . According to this same tradition, an angel appeared to him and advised him that 'virgin' was the correct translation, and that he would not die until he had seen the Christ born of a virgin. Thus the scholar-translator remained in the
Temple of Jerusalem for over three hundred years, awaiting the sign. This was the
Simeon the Righteous, the "just and devout" man of Jerusalem who, according to , met the Virgin Mary and Jesus as they entered the Temple to fulfill the requirements of the
Law of Moses on the fortieth day from Jesus' birth. On taking Jesus into his arms he uttered the prayer
Nunc dimittis, about having finally seen the promised salvation.
Marian prayers
: ''See main category: ''
The earliest known Marian prayer is the
Sub tuum praesidium, or ''Beneath Thy Protection'', dating from late 2nd century. A papyrus dated to c. 250 containing the prayer in
Greek was discovered in Egypt in 1917, and is the earliest known reference to the title
Theotokos. This title was authorized at the Council of Ephesus in 431 commemorating the Virgin's role in the incarnation of Jesus as the Word of God, and her place in the History of Salvation
''Beneath your compassion, We take refuge, O Mother of God: do not despise our petitions in time of trouble: but rescue us from dangers, only pure, only blessed one. ''
A popular Marian devotional is the
Rosary of St.
Dominic, a form of
prayer in which an
Our Father, ten
Hail Marys and a
Glory Be to the Father (together forming a "decade of the Rosary") are recited five times while meditating on the mysteries of the life of Jesus and Mary (Joyful, Luminous, Sorrowful and Glorious) to be followed by a prayer called the "
Hail Holy Queen" and perhaps the "
Litany of Loreto".
Other famous Marian prayers include the "
Magnificat," the
Angelus and the
Litany of the Blessed Virgin Mary.
Marian hymns include ''O Mary, we Crown Thee With Blossoms Today'', ''O Purest of Creatures'', the ''
Regina Coeli'', and the ''
Ave Maria''. May and October are traditionally seen within Roman Catholicism as Marian months.
The
Little Office of the Blessed Virgin Mary is a weekly cycle of prayers said throughout the day, based on the
Liturgy of the Hours, and consists of
hymns,
psalms,
scripture, and
patristic readings.
Marian apparitions
Main articles: Marian apparitions
The central role of Mary in the belief and practice of Catholicism is reflected in the fact that many Roman Catholic churches contain side
altars dedicated to the Virgin Mary. She is also celebrated through major religious sites where it is claimed
apparitions or appearances of the Virgin have occurred, often with claims by witnesses that messages to humanity were delivered.
Marian titles
: ''See main category: ''
Among the most prominent Marian titles in the Roman Catholic Calendar are:
★ Mary, the
Immaculate Conception (Patroness of the
United States and Principal Patroness of the
Philippines)
★ Mary Help of Christians (Patroness of
Australia)
★ Mary, Queen of Heaven
★ Mary, Queen of the World
★ Mary, Seat of Wisdom
★
Mary Untier of Knots
★ Mary Undoer of Knots
★ Our Lady, Help of Christians
★
Our Lady of Aparecida (Patroness of
Brazil)
★
Our Lady of Combermere
★ Our Lady of Doctrine (celebrated in
Tarxien,
Malta)
★
Our Lady of Expectation (Our Lady in Expectation)
[14] [15]
★
Our Lady of Fatima
★
Our Lady of Good Counsel
★ Our Lady of Good Health
★
Our Lady of Good Success
★
Our Lady of Grace
★
Our Lady of Guadalupe
★
Our Lady of Lebanon
★
Our Lady of Loreto
★ Our Lady of Lujan (Patron of Argentina, in Lujan city where the impressive basilica is built)
★
Our Lady of Mount Carmel
★
Our Lady of Perpetual Help or Succour (Patroness of the
Philippine Islands)
★
Our Lady of Prompt Succor
★
Our Lady of Salambao, (Patron of Obando, Bulacan)
★ Our Lady of Solitude of Porta Vaga, (Patron of
Cavite City)
★
Our Lady of Sorrows
★ Our Lady of the Holy Rosary
★ Our Lady of the Miraculous Medal.
★
Our Lady of the Pillar
★
Our Lady of Walsingham
★ Our Lady of the Wayside (Patron Saint of California)
★ Our Lady, Queen of
Croats
★
Our Lady, Queen of Ireland
★ Queen of the Angels--Patron and namesake of
Los Angeles, California, whose original
Spanish name was ''El Pueblo de Nuestra Señora la Reina de los Ángeles del Río de Porciúncula''
★
Queen of Genoa
★
Queen of Peace
★ The
Madonna of Consolation
★ The
Madonna del Ghisallo
★ The Virgin of the Charity of Cobre (Patron Saint of
Cuba)
★ Star of the Sea (Stella Maris)
★ The Blessed Virgin Mary, Patron and Queen of Poland
★
White Lily of The Trinity and Vermilon Rose of Heaven
★ The Rose
★ Ark of the Covenant
Marian Feast days
Among the most prominent Marian feast days in the Catholic Calendar are
[16]:
★
January 1 Mary, Mother of God
★
January 8 Our Lady of Prompt Succor
★
February 2 Purification of the Virgin
★
February 11 Our Lady of Lourdes
★
March 25 Annunciation by Archangel Gabriel (it may be either moved to the day before
Palm Sunday should this date be on
Holy Week; or to the Monday after the second Sunday of
Easter if this date falls on either Friday or Saturday of Holy Week or during Easter Week
[17])
★
April 26 Our Lady of Good Counsel
★
May 1 Queen of Heaven
★
May 13 Our Lady of Fatima
★
May 24 Mary Help of Christians
★
May 31 Mary, Mediatrix of all Graces
★
June 27 Our Lady of Perpetual Help
★
August 15 Assumption into Heaven
★
August 21 Our Lady of Knock
★
August 22 The Queenship of the Blessed Virgin Mary
★
September 8 Nativity (birth) of the Blessed Virgin Mary
★
September 15 Our Lady of Sorrows
★
October 7 Feast of the Most Holy Rosary
★
December 8 Feast of the Immaculate Conception
★
December 12 Our Lady of Guadalupe
Marian shrines
Main articles: Shrines to the Virgin Mary
In the culture and practice the
Roman Catholic Church - a shrine to the Virgin Mary or Marian shrine is a
shrine marking an
apparition or other
miracle ascribed to the Blessed Virgin Mary, or a site on which is centered a historically strong Marian devotion. Such locales are often the destination of
pilgrimages.
Many of the shrines have acquired a symbolic value for patriotism and nationalism in their area.
Among the shrines considered most significant for their apparitions:
★
Loreto,
Italy
★
Our Lady of Fatima in
Fatima,
Portugal
★
Our Lady of Lebanon,
Harissa,
Lebanon
★
Our Lady of La Salette in
La Salette,
France
★
The Basilica of Guadalupe in
Mexico City,
Mexico
★
The Basilica of Our Lady, Queen of Ireland in
Knock,
Ireland
★ The
Basilica of Our Lady of the Pillar,
Zaragoza,
Aragón,
Spain
★
Black Madonna of Częstochowa in
Częstochowa,
Poland
★ The
Sanctuary of Our Lady of Lourdes in
Lourdes,
France
★ The
Chapel of Our Lady of the Miraculous Medal in Paris, France
★
Our Lady of the Most Holy Rosary of Orani, Bataan
Philippines
★ The
Minor Basilica of the Immaculate Conception, Manila,
Philippines
★ Tne
Minor Basilica of Our Lady of Caysasay, Taal,
Batangas,
Philippines
Anglican Recognition of the Blessed Virgin Mary
Mary's special position within God's purpose of salvation as "God bearer" (theotokos) is recognised in a number of ways in the Anglican Church. The Church affirms 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; the Annunciation of our Lord to the Blessed Virgin; the Visitation of the Blessed Virgin; and the Birth of the Blessed Virgin.
The Conception of the Blessed Virgin Mary is kept in the 1662 Book of Common Prayer. 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 in considered a
pious opinion by moderate Anglicans. Protestant minded Anglicans reject the celebration of these feasts.
Prayer to and with the Blessed Virgin Mary varies according to
churchmanship.
Low Church Anglicans rarely invoke the Blessed Virgin except in certain hymns, such as the second stanza of
Ye Watchers and Ye Holy Ones.
Anglo-Catholics, however, frequently pray the
rosary, the
Angelus,
Regina Caeli, and other litanies and anthems of Our Lady. The
Anglican Society of Mary maintains chapters in many countries. The purpose of the society is to foster devotion to Mary among Anglicans.
See also
★
Theotokos
★
Anthropotokos
★
Mary (mother of Jesus)
★
Immaculate Heart of Mary
★
Anglo-Catholicism
★
Isis#Parallels in Catholicism and Orthodoxy
★
Ballinspittle
★
Islamic view of Virgin Mary
★
Marian Cross
★
The perpetual virginity of Mary
★
Angelus
★
Hail Mary
★
Hail, Holy Queen
★
Rosary
References
1. Bible - 1 Timothy 2:5
2. Ludwig Ott. ''Fundamentals of Catholic Dogma'' 1954;Bk III, Pt. 3, Ch. 3, §7
3. Bible - Luke 1:38
4. Bible - Genesis 3:6
5. Bible - Luke 1:38
6. Ambrose ''Expos. Ev. Sec. Luc.'' II 7
7. ''The Blessed Virgin Mary Fervent Defender of Christians'' by Bishop Alexander (Mileant)
8. St. Mary Orthodox Church
9. "The Perpetual Virginity of Blessed Mary" from the Catholic Encyclopedia
10. ''The Book of the Birth of Saint Mary''
11. The ''Protoevangelium of James''
12. ''Liturgy of St James''
13. http://www.outreachjudaism.org/matthew.html
14. http://www.polamjournal.com/Library/Holidays/xmasindex/xmas-expectation/xmas-expectation.html
15. http://www.newadvent.org/cathen/05712a.htm
16. Memorials of the Blessed Virgin Mary
17. '' Vatican changes dates for 2008 feasts of St. Joseph, Annunciation'', Singapore Catholic News, 24 August 2006
External links
★
The Mary Page (The Marian Library/International Marian Research Institute, University of Dayton)
★
Mariology.com
★
Memorials of the Blessed Virgin Mary
★
The Virgin Mary in the Bible
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