Immaculate Conception The doctrine of the immaculate conception of Mary concerns her own conception by her mother and father, not Mary's conception of Jesus (the virgin birth of Jesus) nor the perpetual virginity of Mary. Although the belief that Mary was sinless and conceived immaculate was widely held since at least Late Antiquity, the doctrine was not dogmatically defined until December 8, 1854, by Pope Pius IX in his papal bull Ineffabilis Deus. The Feast of the Immaculate Conception is observed on December 8 in many Catholic countries as a holy day of obligation or patronal feast, and in some as a national public holiday. Distinctions[edit] Original sin and actual (personal) sin[edit] Virginal conception[edit] The doctrine of the immaculate conception (Mary being conceived free from original sin) is not to be confused with her virginal conception of her son Jesus. Redemption[edit] Another misunderstanding is that, by her immaculate conception, Mary did not need a saviour. History[edit] Later developments[edit]
Roman Catholic Mariology This article is about Roman Catholic perspectives; for general Christian views, see Mariology. Roman Catholic Mariology is the systematic study of the person of the Blessed Virgin Mary and of her place in the economy of salvation, within the theology of the Catholic Church.[1][2][3] In the Catholic perspective, Mary has a precise place in the plan of salvation and a special place within tradition and devotion.[4][5][6] She is seen as having a singular dignity, and receives a higher level of veneration than all other saints.[7] Roman Catholic Mariology thus studies not only her life but also the veneration of her in daily life, prayer, hymns, art (where she has been a favorite topic), music, and architecture in modern and ancient Christianity throughout the ages.[8][9][10][11] Study of Mary and her place in the Church[edit] Context and components[edit] Maximalism and minimalism[edit] Mariology and Christology[edit] History and development[edit] Dogmatic teachings[edit] Mother of God[edit]
Theotokos An 18th-century Russian icon depicting various types of the Theotokos icons Theotokos (/ˌθiəˈtɒkəs/; Greek: Θεοτόκος, transliterated (Greek) Theotókos, translation (Syriac-Aramaic): ܝܳܠܕܰܬ ܐܰܠܳܗܳܐ, transliterated (Syriac): Yoldath Alloho) is the Greek title of Mary, the mother of Jesus used especially in the Eastern Orthodox, Oriental Orthodox, and Eastern Catholic Churches. Its literal English translations include "God-bearer", "Birth-Giver of God" and "the one who gives birth to God." Less literal translations include "Mother of God." The ancient use of this term is emphasised in Churches of the Syriac Tradition who have been using this title in their ancient liturgies for centuries. Roman Catholics and Anglicans use the title "Mother of God" more often than "Theotokos." Etymology and usage[edit] Theotokos is a compound of two Greek words, Θεός God and τόκος parturition, childbirth. Theology[edit] Use in the early Christian Church[edit] Third Ecumenical Council[edit] Hymns[edit]
The world, the flesh, and the devil In Christian theology, the world, the flesh, and the devil (Latin: mundus, caro, et diabolus; Greek ό κοσμος, ή σαρξ, και ό διαβολος) are often traditionally described as the three enemies of the soul. As the sources of temptation, they are sometimes opposed to the Trinity. The roots of this triad are possibly to be found in Jesus' parable of the Sower: the three scenes of unproductive soil represent "Satan" (birds eating the seed), shallow and unreceptive believers (corresponding to weak "flesh"?), and "the cares of the world and the lure of wealth" (Gospel of Mark 4:15-17). Many Christian sources refer to the world, the flesh, and the devil. Peter Abelard states in his Expositiones that Tria autem sunt quae nos tentant, caro, mundus, diabolus. (There are three things which tempt us, the flesh, the world, and the devil.) Thomas Aquinas refers to the world, the flesh, and the devil in the Summa Theologica. [... or, in modern editions, [...
Holy Grail How at the Castle of Corbin a Maiden Bare in the Sangreal and Foretold the Achievements of Galahad: illustration by Arthur Rackham, 1917 The Holy Grail is a dish, plate, stone, or cup that is part of an important theme of Arthurian literature. A grail, wondrous but not explicitly holy, first appears in Perceval le Gallois, an unfinished romance by Chrétien de Troyes:[1] it is a processional salver used to serve at a feast. Chrétien's story attracted many continuators, translators and interpreters in the later 12th and early 13th centuries, including Wolfram von Eschenbach, who makes the grail a great precious stone that fell from the sky. Origins[edit] The Grail was considered a bowl or dish when first described by Chrétien de Troyes. Beginnings in literature[edit] Chrétien de Troyes[edit] Chrétien refers to his object not as "The Grail" but as "a grail" (un graal), showing the word was used, in its earliest literary context, as a common noun. Robert de Boron[edit] Early forms[edit]
Blood of Christ Blood of Christ in Christian theology refers to (a) the physical blood actually shed by Jesus Christ from the foreskin and later on the Cross, and the salvation which Christianity teaches was accomplished thereby; and (b) the sacramental blood present in the Eucharist, which is considered by Catholic, Orthodox, Anglican, and Lutheran Christians to be the same blood of Christ shed on the Cross. The Catholic Church, Eastern Orthodox churches, the Oriental Orthodox churches, the Assyrian Church of the East, and Lutherans, together with some Anglicans, believe in the Real Presence of Christ in the Eucharist. The Catholic Church uses the term "Transubstantiation" to describe the change of the bread and wine into the body and blood of Christ. Eastern Orthodox too have authoritatively used the same term to describe the change, as in The Longer Catechism of The Orthodox, Catholic, Eastern Church[1] and in the decrees of the 1672 Synod of Jerusalem.[2] History[edit] Theology[edit] Let us pray.
Daniel in the lions' den Although Peter Paul Rubens' depiction shows Daniel as a young man (top), Daniel would have been over eighty years old at the time of this incident, making Briton Rivière's picture (bottom) more accurate. The story of Daniel in the lions' den is found in the sixth chapter of the Book of Daniel in the Hebrew Bible, and in the lesser known story of Bel and the Dragon in the Greek versions. Daniel is an official in the Persian empire under King Darius. Darius (at the instigation of his other officials) had made a decree that no one was to offer prayer to any god or man except him for a period of thirty days. Daniel continued to pray as was his habit, knowing that praying would have him killed. Dating the narrative[edit] Critical scholars speculate the dating of the authorship of chapter 6. Literary structure[edit] Based on Wayne S. A. B. C. D. D'. C'. B'. A'. Chapter 6[edit] Darius spent the night fasting, unable to sleep. Daniel’s regular prayer[edit] Daniel in the lions' den[edit] [edit]
Devil The Devil (from Greek: διάβολος or diábolos = slanderer or accuser)[1] is believed in many religions, myths and cultures to be a supernatural entity that is the personification of evil and the enemy of God and humankind. The nature of the role varies greatly, ranging from being an effective opposite force to the creator god, locked in an eons long struggle for human souls on what may seem even terms (to the point of dualistic ditheism/bitheism), to being a comical figure of fun or an abstract aspect of the individual human condition. While mainstream Judaism contains no overt concept of a devil, Christianity and Islam have variously regarded the Devil as a rebellious fallen angel that tempts humans to sin, if not commit evil deeds himself. In mainstream Islam and Christianity, God and the Devil are usually portrayed as fighting over the souls of humans. Etymology Abrahamic religions Judaism For the Hasidim of the eighteenth century, ha-satan was Baal Davar.[7] Apocrypha/Deuterocanon Islam
Divinity Usages[edit] Divinity as a quality has two distinct usages: Divine force or power - powers or forces that are universal, or transcend human capacitiesDivinity applied to mortals - qualities of individuals who are considered to have some special access or relationship to the divine. There are three distinct usages of divinity and divine in religious discourse: Entity[edit] In monotheistic faiths, the word divinity is often used to refer to the singular God central to that faith. The terms divinity and divine — uncapitalized, and lacking the definite article — are sometimes used as to denote 'god(s)[4] or certain other beings and entities which fall short of godhood but lie outside the human realm. Divine force or power[edit] As previously noted, divinities are closely related to the transcendent force(s) or power(s) credited to them,[5] so much so that in some cases the powers or forces may themselves be invoked independently. Mortals[edit] Christianity[edit] Acts 17:29 Romans 1:20 2 Peter 1:3
Satan Satan (Hebrew: שָּׂטָן satan, "adversary,"[1]) is a term, later a character appearing in the texts of the Abrahamic religions[2][3] who personifies evil and temptation, and is known as the deceiver that leads humanity astray. The term is often applied to an angel who fell out of favor with God, seducing humanity into the ways of sin, and who now rules over the fallen world. Satan is primarily understood as an "accuser" or "adversary" in the Hebrew Bible, and is not necessarily the personification of evil that he would become in later Abrahamic religions. In the New Testament, Satan is a name that refers to a decidedly malevolent entity (devil) who possesses demonic god-like qualities. In Theistic Satanism, Satan is considered a positive force and deity who is either worshipped or revered. In LaVeyan Satanism, Satan is regarded as holding virtuous characteristics.[4][5] Judaism Hebrew Bible Thirteen occurrences Job ch.1–2 (10x),[8]Zechariah 3:1–2 (3x).[9] Book of Job Second Temple period
Curse of Ham Origins[edit] The concept of the Curse of Ham finds its origins in the Genesis narrative of Gen. 9:20–27: The narrative's short five verses give indication that Canaan's Hamite paternity must have had great significance to the narrator or redactor, according to Sarna, who adds: "The curse on Canaan, invoked in response to an act of moral depravity, is the first intimation of the theme of the corruption of the Canaanites, which is given as the justification for their being dispossessed of their land and for the transfer of that land to the descendants of Abraham."[14] Ham's transgression[edit] Other ancient commentators suggested that Ham was guilty of more than what the Bible says. Modern scholars have suggested that to "uncover the nakedness" of a man means to have sex with that man's wife (e.g. Book of Jubilees[edit] Medieval Judaism[edit] Curse of Canaan[edit] Genesis 9:25: "And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren," Dead Sea Scrolls[edit]