Look up far in Wiktionary, the free dictionary.

Far or FAR may refer to:

Organizations[link]

• Fuerzas Armadas Revolucionarias, the Cuban Revolutionary Armed Forces
• Fuerzas Armadas Revolucionarias (Argentina), a guerrilla group in Argentina
• Forces Armées Rwandaises, the Rwandan Armed Forces
• Forces Armées Royales, the Moroccan Army
• Fund for Armenian Relief
• Fuerzas Armadas Rebeldes (Rebel Armed Forces), the first guerilla organization in Guatemala
• FAR Rabat, a Moroccan football club
• FAR (Tracteurs FAR), a French truck manufacturer
• FAR, acronym of Forum Alpine Renault, fully dedicated to all Alpine and Renault Sport cars fans

Science, technology, and medicine[link]

• Far infrared astronomy
• Far Ultraviolet Spectroscopic Explorer, a space-based telescope
• False accept rate in biometrics
• The First Assessment Report of the IPCC
• Final Analytical Report

Architecture and planning[link]

• Floor Area Ratio (Floor Space Index), a measurement of building density

Transportation[link]

• Fargo (Amtrak station), North Dakota's Amtrak station (code FAR)
• Federal Aviation Regulations
• Hector International Airport in Fargo, North Dakota (IATA airport code)

Television, film, and music[link]

• Far (band), rock band from California
• Far (album), the fifth studio album from musician Regina Spektor

Computers[link]

• FAR Manager, a Win32 Norton Commander clone
• Far pointer, in computer science

Government[link]

• Federal Acquisition Regulations
• Federal Aviation Regulations
• Floor Area Ratio, a measure of comparative urban density often used in the field of zoning

Places[link]

• Far East, or South and Southeast Asia
• Far Eastern Republic
• Far Eastern Federal District

See also[link]

• Distance
• Fars (disambiguation)
• Near (disambiguation)

This disambiguation page lists articles associated with the same title. If an internal link led you here, you may wish to change the link to point directly to the intended article.

Martina McBride
Martina McBride performing in 2010
Background information
Birth name	Martina Mariea Schiff
Born	(1966-07-29) July 29, 1966 (age 45) Sharon, Kansas, United States
Origin	Nashville, Tennessee
Genres	Country, country pop
Occupations	Singer, songwriter, producer
Instruments	Vocals
Years active	1990–present
Labels	RCA Nashville, Republic Nashville
Associated acts	Jason Sellers, Blake Shelton, Patrick Monahan, Lionel Richie, Jim Brickman
Website	Official Website

Martina McBride (born July 29, 1966) is an American country music singer and songwriter. McBride has been called the "Céline Dion of Country Music" for her big-voiced ballads and soprano range.^[1]

McBride was signed to RCA Records in 1991, and made her debut the following year as a neo-traditionalist country singer with the single, "The Time Has Come."^[2] It was not until 1997, when she released her fourth album, Evolution, that she broke through into the country music industry with a new pop-styled crossover sound, similar to that of Faith Hill and Shania Twain. From that point on, McBride has had a string of major hit singles on the Billboard country chart and occasionally on the adult contemporary chart. Five of these singles went to No. 1 on the country chart between 1995 and 2001, and one peaked at No. 1 on the adult contemporary chart in 2003.

McBride has recorded a total of nine studio albums, one greatest hits compilation, one "live" album, a Christmas compilation, as well as two additional compilation albums. Seven of her studio albums and two of her compilations have received an RIAA Gold certification, or higher. In the U.S. she has sold over 14 million albums. In addition, McBride has won the Country Music Association's "Female Vocalist of the Year" award four times (tied with Reba McEntire for the most wins) and the Academy of Country Music's "Top Female Vocalist" award three times.

Early life[link]

McBride was born Martina Mariea Schiff in Sharon, Kansas, to Daryl and Jeanne (née Clark) Schiff. She has two brothers, Martin and Steve, who currently play in her concert band, and a sister, Gina.^[3]

McBride was raised in Sharon, Kansas, a small town with population of about 200. Her father, who was a farmer and cabinetry shop owner, exposed McBride to country music at a young age. Listening to country music helped her acquire a love for singing. After school, she would spend hours singing along to the records of such popular artists as Reba McEntire, Linda Ronstadt, Juice Newton, Jeanne Pruett, Connie Smith and Patsy Cline.^[4] Around the age of eight or nine, McBride began singing with a band her father fronted, "The Schiffters." As Schiff grew older her role in the band progressively increased, from simply singing, to also playing keyboard with them. She enjoyed performing in her early years.^[4]

McBride began performing with a local rock band, The Penetrators, in Wichita instead.^[4] Then, in 1987, Schiff gathered a group of musicians called Lotus and started looking for rehearsal space; she began renting space from a studio engineer named John McBride. In 1988, the two married.^[4][5]

After marrying, the couple moved to Nashville, Tennessee in 1989 with the hope of beginning a career in country music. John McBride joined Garth Brooks's sound crew and later became his concert production manager. Martina occasionally joined her husband on the road and helped sell Garth Brooks souvenirs.^[3] In 1990, impressed by Martina's enthusiastic spirit, Brooks offered her the position of his opening act provided she could obtain a recording contract.^[5] During this time, while her husband was working with country artists Charlie Daniels and Ricky Van Shelton, he also helped produce her demo tape, which helped her gain a recording contract with RCA Nashville Records in 1991.^[2]

Music career[link]

[edit] 1992–1995: The Time Has Come and The Way That I Am

McBride released her debut studio album through the RCA Records label in 1992, titled The Time Has Come. This album's title track made number 23 on the country music charts, but the next two singles both failed to make top 40.^[6] Unlike her later country pop-influenced albums, The Time Has Come featured honky tonk and country folk influences.^[2]

The Way That I Am was the title of McBride's second album. Its first two singles both brought her into the country top ten: "My Baby Loves Me" peaked at number two, and "Life #9" at number six. The third single, "Independence Day", did not reach the top 10 because many radio programmers objected to the song's subject of a mother fighting back against abuse by burning the family home to the ground.^[7] "Independence Day" won Video of the Year and Song of the Year at the Country Music Association Awards.^[6][8] It also earned the song's composer, Gretchen Peters, a nomination for the Grammy Award for Best Country Song. McBride performed the song at the 1995 Grammys ceremony. The fourth and fifth singles from The Way That I Am were less successful: "Heart Trouble" peaked at number 21, and "Where I Used to Have a Heart" fell short of top 40.^[6]

[edit] 1995–1999: Wild Angels and Evolution

Released in 1995, Wild Angels accounted for another top five hit in "Safe in the Arms of Love", and her first number-one hit in the album's title track.^[6] "Phones Are Ringin' All Over Town", "Swingin' Doors" and "Cry on the Shoulder of the Road" were less successful, reaching the lower regions of the top 40.

In early 1997, after "Cry on the Shoulder of the Road" peaked, McBride released two duets. "Still Holding On", a duet with Clint Black which was the lead-off single to his album Nothin' but the Taillights,^[6] and "Valentine" with Jim Brickman which appeared on his album Picture This.^[9] After these two songs were released, she had her second number one on the country charts with "A Broken Wing", the lead-off to her album Evolution. This album went on to produce four more top ten hits at country radio: a re-release of "Valentine", "Happy Girl", "Wrong Again" (which also went to number one) and "Whatever You Say".^[6] Towards the end of 1998, the album was certified double platinum in sales by the Recording Industry Association of America for selling two million units. In addition, she also won the Country Music Association Awards' "Female Vocalist of the Year" award in 1999 and also performed for President Bill Clinton during the same time.

Also in 1998, McBride released a Christmas album titled White Christmas. Included on it was a rendition of "O Holy Night", which first charted in 1997 and continued to re-enter the charts until 2001.^[6] She also sang a guest vocal on Jason Sellers' mid-1998 single "This Small Divide".

[edit] 1999–2003: Emotion and Greatest Hits

McBride's fifth studio album, Emotion, was released in 1999. Its lead single, "I Love You," reached number one on the Billboard country charts in 1999, and also crossed over to the Adult Contemporary chart. The song's follow-ups, "Love's the Only House" and "There You Are", both made top ten at country radio, and "It's My Time" peaked at number eleven.^[6]

In 2001, she released her first compilation, Greatest Hits. This album has been certified 3× Platinum in sales by the Recording Industry Association of America, and is her highest-selling album.^[10] It included most of her major hits to that point, and the album track "Strangers" from the album The Way That I Am, which she put on the album because she felt that it should have been a single.^[11] The album also included four new songs, all of which made top ten on the country music charts between 2001 and 2003: "When God-Fearin' Women Get the Blues", "Blessed (Martina McBride song)" (her fifth number one), "Where Would You Be" and "Concrete Angel". In between the latter two, she also sang a guest vocal on Andy Griggs' 2002 single "Practice Life".^[6]

[edit] 2003–2005: Martina

In 2003, McBride released her sixth studio album, Martina, which celebrated womanhood.^[2] The first single, "This One's for the Girls," went to number three on the country charts and became her only number-one hit on the Adult Contemporary charts. It also included backing vocals from Faith Hill, Carolyn Dawn Johnson and McBride's daughters, Delaney and Emma.^[6] Follow-up single "In My Daughter's Eyes" was also a top five hit at both country and adult contemporary. "How Far" and "God's Will" from the same album both made top 20 at country radio, as did her guest appearance on Jimmy Buffett's single "Trip Around the Sun".

In 2004, McBride won the CMA's Female Vocalist award for the fourth time, following the wins in 2003, 2002 & 1999, which tied her for the most wins in that category with Reba McEntire.

[edit] 2005–2008: Timeless and Waking Up Laughing

After finding success in country pop-styled music, McBride released her next studio album in 2005, Timeless, which was an album consisting of country covers.^[12] The album included cover versions of country music standards, such as Hank Williams' "You Win Again," Loretta Lynn's "You Ain't Woman Enough," and Kris Kristofferson's "Help Me Make It Through the Night." To make the album fit its older style, McBride and her husband hired older Nashville session players and outdated analog equipment. The album sold over 250,000 copies within its first week, the highest sales start for a Martina McBride album.^[7] The lead single, a cover of Lynn Anderson's "(I Never Promised You A) Rose Garden," went to number 18 on the country charts, but the other two singles both failed to make top 40.

In 2006, McBride served as a guest coach on Canadian Idol. The remaining five finalists traveled to Nashville, where McBride worked with the competitors on the songs they had chosen by country artists such as Gordon Lightfoot and Patsy Cline. Among the other guest judges that year were Nelly Furtado and Cyndi Lauper.^[13] McBride later joined Canadian Idol on a tour in the Spring.^[14] In 2007, McBride also served as a guest coach on Fox Networks television series, American Idol.^[15]

In 2007, McBride released her eighth studio album, Waking Up Laughing. It was the first album in which McBride co-wrote some of the tracks. She set up her Waking Up Laughing Tour in 2007, which included country artists Rodney Atkins, Little Big Town, and Jason Michael Carroll.^[12] The album's lead single, "Anyway," went to No. 5 on the Billboard Country Chart, becoming her first Top 10 hit since 2003. Its follow-up, "How I Feel," reached the Top 15. In Spring 2008, McBride released Martina McBride: Live In Concert, a CD/DVD set.^[12] It was taped in Moline, Illinois in September 2007.

In July 2007, The ABC Television Network announced a special program called Six Degrees of Martina McBride where individuals from around the country were challenged to find their way to Martina McBride on their own connections and research using a maximum of six methods. The "winner" of this challenge eventually located a direct connection to Martina through her husband John McBride who knew someone, who knew someone else.^[16] McBride recently recorded an electronically-produced duet with Elvis Presley, performing his song "Blue Christmas" as a duet with him on his latest compilation, The Elvis Presley Christmas Duets.^[17] A compilation collection entitled Playlist: The Very Best of Martina McBride was released on December 16, 2008 as part of Sony BMG Playlist series. The album features 11 previously released tracks and three unreleased tracks.

[edit] 2008–2010: Shine

Martina McBride wrapped up production of her tenth studio album in late 2008. The first single, "Ride", was released to radio in October 2008 and debuted at No. No. 43 on the Hot Country Songs chart. It barely missed the Top 10 on the chart, peaking at number eleven in March 2009. A music video produced by Kristin Barlowe was also released at the end of the year. The album, Shine, was released by RCA Records on March 24, 2009, and debuted at the top of the U.S. Country album chart and number 10 on the Billboard 200. McBride co-produced the album with Dann Huff, and it featured "Sunny Side Up", a song that she co-wrote. The second single, "I Just Call You Mine", was released in May 2009 and reached the Top 20. The third single from Shine was "Wrong Baby Wrong Baby Wrong", which the Warren Brothers co-wrote with Robert Ellis Orrall and Love and Theft member Stephen Barker Liles.

McBride also initiated the Shine All Night Tour, a co-headlining venture with fellow country star and friend Trace Adkins and opening act Sarah Buxton. The tour began in November 2009 and ended in May 2010.

On June 10, 2010, Billboard announced that McBride had collaborated on a song with Kid Rock.^[18][19] In late June 2010, Martina was nominated for a Teen Choice Award, "Favorite Country Female Artist", alongside country stars Carrie Underwood, Miranda Lambert, Taylor Swift & Gretchen Wilson.

In late 2010, Martina McBride was nominated for two American Country Awards (Best Female Single & Touring Artist of the year w/ Trace Adkins.) Along with the ACA nominations, she received her 14th Female Vocalist nomination for Country Music Association in October.

[edit] 2010–present: Eleven

McBride exited RCA in November 2010 and signed with Republic Nashville.^[20] She began working on a new studio album with producer Byron Gallimore. Her first single for Republic Nashville is "Teenage Daughters", which she also co-wrote with the Warren Brothers. McBride told Country Weekly that she co-wrote eight of the eleven songs on the album; she decided to write more frequently because she felt more confident in her songwriting ability after "Anyway" had become a hit.^[21] An album track, "One Night" was released as a promotion for NASCAR with a music video in June 2011.

"I'm Gonna Love You Through It" was released as the album's second single on July 25, 2011. The song became a critical and commercial hit, peaking at number 4 and becoming her first top five hit since 2006's "Anyway." The album, titled Eleven, was released on October 11, 2011.

"Marry Me", a cover of the Train song which is cleverly re-worked as a duet between McBride and Train frontman Pat Monahan, was released as the third single off of Eleven.

RCA Records released McBride's final album for the label, Hits and More, in January 2012.

On February 13, 2011, she paid tribute to Aretha Franklin during the 53rd Annual Grammy Awards. She was joined onstage by Christina Aguilera, Jennifer Hudson, Florence Welch and Yolanda Adams.

On July 4, 2011, she sang at the Boston Pops Fireworks Spectacular.

Charity work[link]

Martina McBride works with a variety of charities. She is currently the spokeswoman for the National Domestic Violence Hotline as well as for the National Network to End Domestic Violence and national spokeswoman for the Tulsa Domestic Violence and Intervention Services. Every year since 1995, she has hosted Middle Tennessee's YWCA, "Celebrity Auction", and it has raised nearly $400,000 so far. In 2004, she worked with "Kids Wish Network" to fulfill the wish of a young girl dying from Muscular Dystrophy.^[22] McBride was awarded the "Minnie Pearl Humanitarian Award" in 2003.

McBride explained that educating girls and women on domestic violence is something she works on at home with her own daughters, stating that:

McBride has also teamed up with, "Loveisrespect, National Teen Dating Abuse Helpline," working with them on a new program called, "My Time to Shine."^[24]

McBride appeared on the Stand Up 2 Cancer Telethon in September 2010, where she performed "Unchained Melody" with Leona Lewis, Aaron Neville, and Stevie Wonder. Also in 2010, she hosted the YWCA for the 16th consecutive year, raising over 50,000 dollars. It totals over 500,000 dollars raised so far.

Personal life[link]

McBride has been married to sound engineer John McBride, since May 15, 1988. The couple has three daughters: Delaney Katharine (born December 22, 1994), Emma Justine (b. March 29, 1998), and Ava Rose Kathleen (b. June 20, 2005).

Discography[link]

Tours[link]

Headlining

• Greatest Hits (2002–03)
• Joy of Christmas (2002)
• Timeless (2006)
• Waking Up Laughing (2008–09)

Co-headlining

• "Virginia Slims on the Legends" (1995) (with Regina Belle, Gladys Knight and Barbara Mandrell)
• Lilith Fair (1998–99) (with Sarah McLachlan, et al.)
• "Girls Night Out" (2001) (with Sara Evans, Carolyn Dawn Johnson, Jamie O'Neal and Reba McEntire)
• "Shine All Night" (2009–10) (with Trace Adkins)
• "Eleven Tour" (2012) (with George Strait)

As supporting act

• Garth Brooks (1992–94)
• Brooks & Dunn (1994)
• Tim McGraw (1997)
• George Strait (2011–12)

Awards and nominations[link]

Country music artist Martina McBride has received over 15 major music awards including matching Reba McEntire's record for the most wins for the Country Music Association's Female Vocalist of the Year with her fourth win in 2004. She holds the record in that category for most consecutive nominations. She also has accepted the Flameworthy's (now called CMT Video Awards) Female Video of the Year award twice, sharing the record for most wins with Carrie Underwood and Taylor Swift. She has been nominated for 14 Grammy Awards, but never won.

Note: In 1995, McBride was one of the various artists featured on the album Amazing Grace – A Country Salute to Gospel (singing "How Great Thou Art"), which won the 1996 Grammy Award for Best Southern, Country or Bluegrass Gospel Album. This award went to the compilation album's producer, Bill Hearn, and not to the artists.

References[link]

External links[link]

Wikimedia Commons has media related to: Martina McBride

• Official Website
• Martina McBride at the Internet Movie Database
• Martina McBride on Myspace

Ryan Tedder
Tedder in Austria, 2010
Background information
Birth name	Ryan Benjamin Tedder
Also known as	Alias Ryan "Alias" Tedder
Born	(1979-06-26) June 26, 1979 (age 32) Tulsa, Oklahoma, United States
Genres	Pop rock, R&B, alternative rock, teen pop, cello rock
Occupations	Singer, musician, songwriter, record producer, multi-instrumentalist
Instruments	Vocals, guitar, piano, organ, bass, drums, synthesizers, clarinet, glockenspiel, vibraphone
Years active	1999 – present
Labels	Columbia Records Interscope Records (2007–present)
Associated acts	OneRepublic, Far East Movement, Adele, Gym Class Heroes
Website	myspace.com/aliastheproducer

Ryan Benjamin Tedder (born June 26, 1979) is a Grammy Award winning singer-songwriter and record producer.^[1][2] He is best known as the frontman of the pop rock band, OneRepublic, though he has an independent career as songwriter and producer for various artists such as Adele, Jennifer Lopez, Beyoncé, B.o.B., Kelly Clarkson, Far East Movement, Adam Lambert, Jordin Sparks, Leona Lewis, Gavin DeGraw, Demi Lovato, Sebastian Ingrosso, Maroon 5, and Paul Oakenfold.^[3]

Early life and education[link]

Born in Tulsa, Oklahoma, Tedder was raised by an extended family of missionaries and pastors and grew up in the church.^[4][5] He began learning to play the piano at the age of three via the Suzuki method.^[4] His early interest in music was prompted by his musician father and school-teacher mother, who coaxed their young son into practicing piano in exchange for candy corn.^[4] Tedder started singing at the age of seven.^[2] A self-taught vocalist, Tedder began honing this skill at the age of twelve by imitating his favorite artists, who ranged from The Beatles to acts as diverse as Peter Gabriel, Stevie Wonder and Sting. He has commented, "I sang for two hours a day every day of my life until I was eighteen."^[4] He continued to perform musically during his adolescence through church, school, and personally formed groups.^[2]

In his senior year, he moved to Colorado Springs, Colorado.^[6] There he met and became friends with future OneRepublic band-mate Zach Filkins on their soccer team at the Colorado Springs Christian School. He attended Oral Roberts University in Oklahoma and began to showcase his own material there. Tedder completed his college education and graduated from ORU in 2001 with a Bachelor of Arts degree in Public Relations and Advertising.^[7]

Career[link]

Early musical career[link]

For years Tedder worked as a waiter, and also as a shop assistant at Pottery Barn, before securing an internship at DreamWorks SKG in Nashville, singing on demos to break into the music scene. He produced demos for songwriters and labels, charging $300 to $400 a track.^[4] Tedder claims that DreamWorks offered him his first publishing deal shortly after his arrival; however, he was intent on pursuing a career as an artist and his first venture in that arena came via a different route all together.

At the age of twenty-one, Tedder competed in a singer-songwriter competition and was selected by 'N Sync singer Lance Bass as one of five finalists to perform on a one-hour special on MTV, performing original material in front of millions of viewers.^[8] The prize for the winner was a music contract with Bass's now-defunct management company, Free Lance Entertainment.^[8] The contestants performed live and were then rated by judges and the audience; the highest scoring artist winning the contract. Tedder's performance of one of his songs, "The Look", received the most votes from the judges and fans, and he won the competition; however, a contract with a recording label was not finalized and no album was released.^[8] Tedder later revealed the record and publishing deal he was offered "wasn't real. It was just a bunch of hype that didn't turn into anything."^[9]

Producing and writing[link]

One year after winning the MTV competition, Tedder caught the attention of the hip hop producer Timbaland.^[10] Tedder commented that he was with Timbaland from 2002-2004 to develop as an artist while producing for other artists at the time.^[9] Tedder's work crossed many musical genres (ranging from hip hop, R&B, rock, pop to dance/techno) and he has had many chart successes both in America and the United Kingdom with a number of artists. In June 2007, Tedder signed a worldwide publishing administration deal with Kobalt Music Publishing. The deal included Tedder's new works and all songs not performed by OneRepublic.

Tedder performing on stage, 2009

Tedder is the writer of the worldwide smash hit, "Apologize", performed by his band OneRepublic, which as of 2008 is the best-selling and charting single of the decade.^[11] The song broke the US Top 40 Radio Airplay Record with 10,331 spins in one week. It was the number-one most played song for five months until May 7, 2008 when Leona Lewis's "Bleeding Love" (a song that Tedder co-wrote and produced), broke the record previously set by "Apologize", with 10,665 spins in one week.^[12] "Bleeding Love" was the best-selling single of 2007 in the United Kingdom, topping the UK charts for seven weeks and was the fastest selling CD of 2007 receiving the most radio airplay worldwide prior to its US debut. The song also earned a Best British Single award nomination at the Brit Awards in February 2008 and reached number one in over 35 countries. Tedder and co-writer Jesse McCartney received an ASCAP award for writing the song. Tedder is also credited for writing the treatment for the second music video that was filmed for the US release of "Bleeding Love". It also earned a Record Of The Year nomination at the February 2009 Grammy awards.^[13]

Tedder has written and produced singles with artists such as Jennifer Lopez, Adele, Carrie Underwood, Leona Lewis, Jennifer Hudson, Alexandra Burke, Backstreet Boys, Beyoncé, Monrose, David Cook, Jordin Sparks, AJ McLean, Chris Cornell, Ashley Tisdale, Ludacris, Gavin Degraw, James Blunt, James Morrison, Paula DeAnda, Hilary Duff, Timbaland, Bubba Sparxxx, Dima Bilan, Shayne Ward, Lemar, Esmee Denters, Clay Aiken, t.A.T.u., Menudo, Ashanti, Natasha Bedingfield, Whitney Houston, Westlife, Charice, Varsity Fanclub, Sugababes, Daughtry, Mario, DJ Tiesto and a number of songs with various rock acts in the US and abroad.^[14] He worked with Jennifer Lopez on her 2007 single Do It Well from her album Brave, then worked with Kelly Clarkson on her 2009 album All I Ever Wanted, penning the songs "If I Can't Have You", "Impossible", "Save You", "Tip Of My Tongue" and "Already Gone", which features vocals from Ryan. He also worked with Beyoncé on her album I Am… Sasha Fierce, penning the song "Halo." The similarity between the songs "Already Gone" and "Halo" prompted Clarkson to publicly state that she did not know about "Halo" and that both songs were co-written by Tedder.^[15] Tedder's work with Beyoncé also earned him two Grammy nominations with Record Of The Year for "Halo" and Album Of The Year for I Am...Sasha Fierce at the January 2010 Grammy Awards. Tedder worked extensively on Leona Lewis's second album Echo, writing and producing many songs with her, three of which have made the album, including the first single "Happy", "You Don't Care" which features vocals from Ryan and "Lost Then Found", which features OneRepublic. Tedder co-wrote and produced Jordin Sparks' lead single "Battlefield" from her second album of the same name. Tedder worked on American Idol Season 8 runner up, Adam Lambert's debut album For Your Entertainment.

In late 2009, Tedder launched his own record company, Patriot Records. Recently signed buzz artist My Name Is Kay, will release her debut EP through Interscope in 2012. Nikki Flores' single "City Lights" was released in the fall of 2010 on Universal/Republic Records. Tedder also formed his own publishing company, Patriot Games Publishing, in 2009 in alliance with Kobalt Music Publishing Worldwide. To date he has a stable of top notch writers and producers such as Inflo, cellist/bassist Noel Zancanella, and Brent Kutzle of OneRepublic). The Patriot team of writers and producers with Tedder are credited with "I Was Here" by Beyoncé, "Good Life" by OneRepublic, "I Just Had Sex" by The Lonely Island featuring Akon, "Lost Then Found" by Leona Lewis and OneRepublic, "Just a Guy" by BC Jean, "Count on You" by Big Time Rush featuring Jordin Sparks, and "And Then We Dance," the #1 hit single from Australia's Got Talent winners Justice Crew.

More recently, Ryan is credited with writing and producing hits from some of 2011's most anticipated albums, including Adele's "21," Beyoncé's "4," Colbie Caillat's "All Of You," Gavin Degraw's "Sweeter," among others.

Tedder worked on Demi Lovato's third album Unbroken, released on September 20, 2011. About working with her, Tedder commented, "Demi blew me out of the water vocally! I had no idea how good her voice is. She's one of the best singers I've ever worked with. Literally, that good... I mean, she's a Kelly Clarkson-level vocalist. And Kelly has a set of pipes". In 2011, he composed a new song for Vanness Wu, "Is this All" in Taiwan. He co-wrote David Cook's "The Last Goodbye" from his second album.^[16] He produced a song for K'naan titled "Better".^[17] He co-wrote "Good in Goodbye" for Carrie Underwood's third album Blown Away, released on May 1, 2012. He produced tracks for Maroon 5's new album Overexposed, set to release in June 2012 and has also been working on tracks for Jennifer Lopez's new untitled 2012 album, one of the songs being "Clothes Off".^[18] Tedder co-wrote and co-produced the song "Sattelite" for British band The Wanted which appears on their US album released on April 24, 2012.^[19] He also worked on B.o.B's Strange Clouds, released in May 2012; he produced and co-wrote single "So Good" and is featured on "Never Let You Go".

Tedder was featured in Far East Movement's 2010 hit single "Rocketeer," as well as the current Gym Class Heroes single,"The Fighter". He has also recorded vocal tracks for Sebastian Ingrosso and Alesso's dance music track he also co-wrote, titled "Calling."^[20]

Tedder is currently working with Ellie Goulding, Trey Songz, Jason Derulo, Cody Simpson, Lady Antebellum, Marina and the Diamonds, Dan Black, and Lights on their forthcoming studio albums.^{[citation needed]}

Tedder was also a judge for the 10th annual Independent Music Awards to support independent artists' careers.^[21]

OneRepublic[link]

As well as producing, Tedder also sings lead vocals and plays guitar and piano for the band, OneRepublic. The five member band consisting of Tedder, Filkins, Eddie Fisher, Drew Brown, and Brent Kutzle was formed in Colorado Springs, Colorado, in 2002 by Tedder and his high school classmate Zach Filkins.^[22] Tedder has since revealed that the band was formed at a "crossroads" in his life: "I was offered two publishing deals within two months of being in Nashville…I could have just written songs and lived a carefree life, but I knew that I had to be an artist. I wanted to form a rock band and create my own sound."^[4] Based in Los Angeles, OneRepublic started out as an unsigned act on the social networking website, MySpace. Since June 2004, they have accumulated over fifty million plays for their music on the site. As of 2009, they are the number-one band on MySpace and have been in the MySpace Music's Top Artists since the summer of 2006.^[23]

The band gained further exposure when their 2007 single, "Apologize", was re-mixed and re-released on Timbaland's compilation album, Timbaland Presents Shock Value. The remix became an international chart hit in the fall of 2007. The song broke records after gaining 10,331 spins in one week. According to SoundScan, "Apologize" is the most legally downloaded song in US digital history with sales of over 4.3 million digital downloads in the US alone.^[24] It is also the second best-selling song of the decade.^[25] OneRepublic's debut album, Dreaming Out Loud, includes both the song's original version and version with Timbaland, and was released on November 20, 2007 on Timbaland's Mosley Music Group imprint via Interscope Records.^[26] The band had previously been signed to Columbia Records, and their album was due to be released in 2006, but this did not occur. Tedder explained, "Crap happened. People got fired. Labels merged and politics abounded".^[27] Subsequently, the band was released from their deal with Columbia, and they were signed by Timbaland in the summer of 2006 becoming the first rock band to be signed to Mosley Music Group.^[27] Tedder has commented on the success of his band's hit single, "Apologize": "The toughest thing to do is write a hit song, but we had a hit song before we had an album… What has happened has been really strange and really great."^[26]

Tedder is a multi-instrumentalist. During OneRepublic's performances, he often switches from singing lead vocals to playing guitar, bass guitar, glockenspiel, tambourine or piano. On rare occasions, he plays drums alongside the band's main percussionist, Eddie Fisher.

The band finished recording their second album, titled "Waking Up" on August 25, 2009, and released their lead single, "All the Right Moves" to radio and iTunes everywhere except Germany and Austria, where "Secrets" was released instead. The album was released on November 17, 2009 in the United States. To date, the second US single, "Secrets" has reached over 2M digital downloads, and third single "Good Life" continues to climb the charts, breaking into the Top 10 on iTunes and radio everywhere.

In January 2012, the band was working on their upcoming album.^[28] Upon an interview from the 2012 Grammys, Ryan announced that they were half way through working on it.

Personal life[link]

Ryan Tedder is married. He openly acknowledged and thanked his wife, Genevieve, in the liner notes of OneRepublic's debut album Dreaming Out Loud. Ryan and Genevieve have a son, Copeland Cruz Tedder, born on August 2, 2010 in Denver, Colorado.^[29] Tedder's cousins, Adam, Ashley and Austin Clark comprise the band Sons of Sylvia and were formerly in The Clark Family Experience. He co-wrote their song "Love Left to Lose".^[30] Despite being a Christian, he does not want to be labeled as a "Christian artist".^[5] He has on one arm a tattoo written in old Japanese which he got while he was in Osaka, meaning "God's will" and literally means "God gives and God takes".^[31][32]

Tedder became involved with Southern Hospitality, a restaurant co-created in 2007 by Justin Timberlake at Second Avenue in Manhattan,^[33] when it opened a second location in Hell's Kitchen, Manhattan.^[34] On August 22, 2011, it was announced that Tedder had become the first franchisee of the Southern Hospitality BBQ brand and that there were plans to bring the concept in ten cities across the United States including Denver, Nashville, Dallas, Austin, Houston, New Orleans, Atlanta, Phoenix, Palo Alto and Washington, D.C..^[35] They will open a restaurant in the St. Elmo Hotel in October 2012.^[33]

Writing and production credits[link]

References[link]

Mary
The Madonna in Sorrow, by Sassoferrato, 17th century
Born	Unknown; celebrated 8 September[1]
Residence	Nazareth, Galilee
Nationality	Israelite, Roman Empire[2]
Ethnicity	Jewish
Spouse	Joseph[3]
Children	Jesus of Nazareth
Parents	(According to the Gospel of James, circa 2nd Century AD): Joachim and Anne[4]

Mary (Hebrew: מִרְיָם, Miriam; Aramaic: Maryām; Arabic:مريم, Maryam), variously called Saint Mary, Mother Mary, the Virgin Mary, the Theotokos, the Blessed Virgin Mary, Mary, Mother of God, and, in Islam, as Maryam, mother of 'Isa, was a Jewish^[5] woman of Nazareth in Galilee who lived in the late 1st century BC and early 1st century AD, and is considered by Christians to be the first proselyte to Christianity. She is identified in the New Testament^{[Mt 1:16,18-25][Lk 1:26-56][2:1-7]} and in the Qur'an as the mother of Jesus through divine intervention. Jesus is viewed as the messiah—the Christ—in both traditions, giving rise to the common name of Jesus Christ.

The canonical gospels of Matthew and Luke describe Mary as a virgin (Greek παρθένος, parthénos).^[6] Traditionally, Christians believe that she conceived her son miraculously by the agency of the Holy Spirit. Muslims believe that she conceived by the command of God. This took place when she was already betrothed to Saint Joseph and was awaiting the concluding rite of marriage, the formal home-taking ceremony.^[7] She married Joseph and accompanied him to Bethlehem, where Jesus was born.^[3] In keeping with Jewish custom, the betrothal would have taken place when she was around 12, and the birth of Jesus about a year later.^[8]

The New Testament begins its account of Mary's life with the Annunciation, when the angel Gabriel appeared to her and announced her divine selection to be the mother of Jesus. Church tradition and early non-biblical writings state that her parents were an elderly couple, Saint Joachim and Saint Anne. The Bible records Mary's role in key events of the life of Jesus from his conception to his Ascension. Apocryphal writings tell of her subsequent death and bodily assumption into heaven.

Christians of the Catholic Church, the Eastern Orthodox Church, Oriental Orthodox Church, Anglican Communion, and Lutheran churches believe that Mary, as mother of Jesus, is the Mother of God (Μήτηρ Θεοῦ) and the Theotokos, literally Bearer of God. Mary has been venerated since Early Christianity.^[9][10] Throughout the ages she has been a favorite subject in Christian art, music, and literature.

There is significant diversity in the Marian beliefs and devotional practices of major Christian traditions. The Catholic Church has a number of Marian dogmas, such as the Immaculate Conception of Mary and the Assumption of Mary. Catholics refer to her as Our Lady and venerate her as the Queen of Heaven and Mother of the Church; most Protestants do not share these beliefs.^[11][12] Many Protestants see a minimal role for Mary within Christianity, based on the brevity of biblical references.^[13]

In ancient sources[link]

New Testament[link]

The Annunciation by Eustache Le Sueur, an example of 17th century Marian art. The Angel Gabriel announces to Mary her pregnancy with Jesus and offers her White Lillies

The old Testament account of her humility and obedience to the message of God have made her an exemplar for all ages of Christians. Out of the details supplied in the New Testament by the Gospels about the maid of Galilee, Christian piety and theology have constructed a picture of Mary that fulfills the prediction ascribed to her in the Magnificat (Luke 1:48): "Henceforth all generations will call me blessed."

— "Mary." Web: 29Sep2010 Encyclopædia Britannica Online.

The English name "Mary" comes from the Greek Μαρία, which is a shortened form of Μαριάμ. The New Testament name was based on her original Hebrew name מִרְיָם or Miryam. Both Μαρία and Μαριάμ appear in the New Testament.^[14]

Mary, the mother of Jesus, is referred to by name fewer than twenty times in the New Testament.

Specific references[link]

• Luke's gospel mentions Mary most often, identifying her by name twelve times, all of these in the infancy narrative (1:27,30,34,38,39,41,46,56; 2:5,16,19,34).
• Matthew's gospel mentions her by name five times, four of these (1:16,18,20; 2:11) in the infancy narrative and only once (13:55) outside the infancy narrative.
• Mark's gospel names her only once (6:3) and mentions her as Jesus' mother without naming her in 3:31.
• John's gospel refers to her twice but never mentions her by name. Described as Jesus' mother, she makes two appearances in John's gospel. She is first seen at the wedding at Cana of Galilee^[Jn 2:1-12] which is mentioned only in the fourth gospel. The second reference in John, also exclusively listed this gospel, has the mother of Jesus standing near the cross of her son together with the (also unnamed) "disciple whom Jesus loved."^{[Jn 19:25-26]} John 2:1-12 is the only text in the canonical gospels in which Mary speaks to (and about) the adult Jesus.
• In the Book of Acts, Luke's second writing, Mary and the "brothers of Jesus" are mentioned in the company of the eleven who are gathered in the upper room after the ascension.^[Acts 1:14]
• In the Book of Revelation,^[12:1,5-6] John's apocalypse never explicitly identifies the "woman clothed with the sun" as Mary of Nazareth, the mother of Jesus. However, some interpreters have made that connection.^[15]

Family and early life[link]

The New Testament tells little of Mary's early history. The 2nd century Protoevangelium of James is the first source to name her parents as Joachim and Anne.^[16]

According to Luke, Mary was a cousin of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who was herself part of the lineage of Aaron and so of the tribe of Levi.^{[Luke 1:5;1:36]} Some of those who consider that the relationship with Elizabeth was on the maternal side, consider that Mary, like Joseph, to whom she was betrothed, was of the House of David and so of the tribe of Judah, and that the genealogy of Jesus presented in Luke 3 from Nathan, third son of David and Bathsheba, is in fact the genealogy of Mary, while the genealogy from Solomon given in Matthew 1 is that of Joseph.^[17][18] (Aaron's wife Elisheba was of the tribe of Judah, so all his descendents are from both Levi and Judah.)^{[Num.1:7 & Ex.6:23]}

The Virgin's first seven steps mosaic from Chora Church, c. 12th century.

Mary resided in "her own house"^[Lk.1:56] in Nazareth in Galilee, possibly with her parents, and during her betrothal – the first stage of a Jewish marriage – the angel Gabriel announced to her that she was to be the mother of the promised Messiah by conceiving him through the Holy Spirit.^[19] After a number of months, when Joseph was told of her conception in a dream by "an angel of the Lord", he was surprised; but the angel told him to be unafraid and take her as his wife, which Joseph did, thereby formally completing the wedding rites.^{[20][Mt 1:18-25]}

Since the angel Gabriel had told Mary (according to Luke 1:19) that Elizabeth, having previously been barren, was then miraculously pregnant, Mary hurried to see Elizabeth, who was living with her husband Zechariah in "Hebron, in the hill country of Judah".^[21] 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 Magnificat from her first word in the Latin version.^{[Luke 1:46-55]} After about three months, Mary returned to her own house.^{[Lk 1:56-57]}

According to the Gospel of Luke, a decree of the Roman emperor Augustus required that Joseph return to his hometown of Bethlehem to be taxed. 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.^{[22]:p.14 [2:1ff]} After eight days, he was circumcised according to Jewish law, and named "JESUS"^[Luke 2:21] in accordance with the instructions that the angel had given to Mary in Luke 1:31, and Joseph was likewise told to call him Jesus in Matthew 1:21.

After Mary continued in the "blood of her purifying" another thirty three days for a total of forty days, she brought her burnt offering and sin offering to the temple, so the priest could make atonement for her sins, being cleansed from her blood.^{[Leviticus 12:1-8]} They also presented Jesus – "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 other verses). After the prophecies of Simeon and the prophetess Anna in Luke 2:25-38 concluded, Joseph and Mary took Jesus and "returned into Galilee, to their own city Nazareth."^[Luke 2:39]

Sometime later, the "wise men" showed up at the "house" where Jesus and his family were staying, and they fled by night and stayed in Egypt for awhile, and returned after Herod died in 4 BC and took up residence in Nazareth.^[Mat.2]

Mary in the life of Jesus[link]

Stabat Mater in the Valle Romita Polyptych by Gentile da Fabriano, c. 1410-1412

Mary is involved in the only event in Jesus' adolescent life that is recorded in the New Testament. At the age of twelve Jesus, having become separated from his parents on their return journey from the Passover celebration in Jerusalem, was found among the teachers in the temple.^{[23]:p.210 [Lk 2:41-52]}

After Jesus' baptism by John the Baptist and his temptations by the devil in the desert, Mary was present when, at her suggestion, Jesus worked his first Cana miracle during a marriage they attended, by turning water into wine.^[Jn 2:1-11] Subsequently there are events when Mary is present along with James, Joseph, Simon, and Judas, called Jesus' brothers, and unnamed "sisters". ^{[Mt 1:24-25] [12:46] [13:54-56] [27:56] [Mk 3:31] [6:3] [15:40] [16:1] [Jn 2:12] [7:3-5] [Gal 1:19] [Ac 1:14]} In later centuries when the doctrine of the Perpetual virginity of Mary developed, the early Church reinterpreted the words commonly translated "brother" and "sister" as actually meaning close relatives.

There is also an incident in which Jesus is sometimes interpreted as rejecting his family. "And his mother and his brothers arrived, and standing outside, they sent in a message asking for him^[Mk 3:21] ... 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.'"^{[24][3:31-35]}

Mary is also depicted as being present among the women at the crucifixion during the crucifixion standing near "the disciple whom Jesus loved" along with Mary of Clopas and Mary Magdalene,^{[Jn 19:25-26]} to which list Matthew 27:56 adds "the mother of the sons of Zebedee", presumably the Salome mentioned in Mark 15:40. This representation is called a Stabat Mater.^[25][26] Mary, cradling the dead body of her Son, while not recorded in the Gospel accounts, is a common motif in art, called a "pietà" or "pity".

After the Ascension of Jesus[link]

In Acts 1:26, especially v. 14, Mary is the only one to be mentioned by name other than the eleven apostles, who abode in the upper room, when they returned from mount Olivet. (It is not stated where the later gathering of about one hundred and twenty disciples was located, when they elected Matthias to fill the office of Judas Iscariot who perished.) Some speculate that the "elect lady" mentioned in 2 John 1:1 may be Mary. From this time, she disappears from the biblical accounts, although it is held by Catholics that she is again portrayed as the heavenly woman of Revelation.^[Rev 12:1]

Her death is not recorded in scripture. However, Catholic and Orthodox tradition and doctrine have her assumed (taken bodily) into Heaven. Belief in the corporeal assumption of Mary is universal to Catholicism, in both Eastern and Western Catholic Churches, as well as the Eastern Orthodox Church,^[27][28] Coptic Churches, and parts of the Anglican Communion and Continuing Anglican Churches.^[29]

Later Christian writings and traditions[link]

According to the apocryphal Gospel of James Mary was the daughter of Saint Joachim and Saint Anne. Before Mary's conception Anna had been barren. Mary was given to service as a consecrated virgin in the Temple in Jerusalem when she was three years old, much like Hannah took Samuel to the Tabernacle as recorded in the Old Testament.^[4] Some apocryphal accounts state that at the time of her betrothal to Joseph Mary was 12–14 years old, and he was ninety years old, but such accounts are unreliable.^[30]

According to Sacred Tradition, Mary died surrounded by the apostles (in either Jerusalem or Ephesus) between three days and 24 years after Christ's ascension. When the apostles later opened her tomb, they found it to be empty and they concluded that she had been assumed into Heaven.^[28][31] Mary's Tomb, an empty tomb in Jerusalem, is attributed to Mary.^[32] The Roman Catholic Church teaches Mary's assumption, but does not teach that she necessarily died.

Inside a purported and unverified Tomb of Mary, on the foothills of Mount of Olives, Jerusalem

Hyppolitus of Thebes claims that Mary lived for eleven years after the death of her Son, dying in 41 AD.^[33]

The earliest extant biographical writing on Mary is Life of the Virgin attributed to the 7th century saint, Maximus the Confessor which portrays her as a key element of the early Christian Church after the death of Jesus.^{[34][35] [36]}

A legend, which was first mentioned by Epiphanius of Salamis in the 4th century AD, purported that Mary may have spent the last years of her life in Ephesus. The Ephesian legend was derived from John's presence in the city, and Jesus’ instructions to John to take care of Mary after his death. Epiphanius, however, was keen to point out that, while the Bible says John was leaving for Asia, it specifically does not say that Mary went with him, and later he states that she is buried in Jerusalem.^[37][38] In the 19th century, a house near Ephesus in Turkey was found, based on the reported visions of Anne Catherine Emmerich (1774–1824), which has since been visited as the House of the Virgin Mary by Catholic pilgrims who consider it the place where Mary lived until her assumption.^{[39][40][41][42]} The Gospel of John states that Mary went to live with the Disciple whom Jesus loved,^[Jn 19:27] identified as John the Evangelist. Irenaeus and Eusebius of Caesarea wrote in their histories that John later went to Ephesus, which may provide the basis for the tradition that Mary also lived in Ephesus with John.^[43][44] The Breviarius of Jerusalem, a short text written in about AD 395,^[45] mentions in that valley the basilica of Holy Mary, which contains her sepulchre. Later, Saints Epiphanius of Salamis, Gregory of Tours, Isidore of Seville, Modest, Sophronius of Jerusalem, German of Constantinople, Andrew of Crete, John of Damascus talk about the tomb being in Jerusalem, and bear witness that this tradition was then accepted by all the Churches of East and West.

Christian devotion[link]

2nd to 5th centuries[link]

Christian devotion to Mary goes back to the 2nd century and predates the emergence of a specific Marian liturgical system in the 5th century, following the First Council of Ephesus in 431. The Council itself was held at a church in Ephesus which had been dedicated to Mary about a hundred years before.^[46][47][48] In Egypt the veneration of Mary had started in the 3rd century and the term Theotokos was used by Origen, the Alexandrian Father of the Church.^[49]

The earliest known Marian prayer (the 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.^[50][51] 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, e.g. S. Maria Maggiore in Rome.^[52][53][54]

Middle Ages[link]

The Middle Ages saw many legends about Mary, and also her parents and even grandparents.^[55]

Since the Reformation[link]

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."^[56]

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."^[57]

Although the Catholics and the Orthodox may honor and venerate Mary, they do not view her as divine, nor do they worship her. Catholics view Mary as subordinate to Christ, but uniquely so, in that she is seen as above all other creatures.^[58] Similarly Theologian Sergei Bulgakov wrote that although the Orthodox view Mary as "superior to all created beings" and "ceaselessly pray for her intercession" she is not considered a "substitute for the One Mediator" who is Christ.^[57] "Let Mary be in honor, but let worship be given to the Lord" he wrote.^[59] Similarly, Catholics do not worship Mary, but venerate her. Catholics use the term hyperdulia for Marian veneration rather than latria that applies to God and dulia for other saints.^[60] The definition of the three level hierarchy of latria, hyperdulia and dulia goes back to the Second Council of Nicaea in 787.^[61]

Devotions to artistic depictions of Mary vary among Christian traditions. There is a long tradition of Roman Catholic Marian art and no image permeates Catholic art as does the image of Madonna and Child.^[62] The icon of the Virgin is without doubt the most venerated icon among the Orthodox.^[63] Both Roman Catholics and the Orthodox venerate images and icons of Mary, given that the Second Council of Nicaea in 787 permitted their veneration by Catholics with the understanding that those who venerate the image are venerating the reality of the person it represents,^[64] and the 842 Synod of Constantinople established the same for the Orthodox.^[65] The Orthodox, however, only pray to and venerate flat, two-dimensional icons and not three-dimensional statues.^[66]

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, the 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".^[67][68]

Titles[link]

Eleusa Theotokos with scenes from the life of Mary, 18th century

Titles to honor Mary or ask for her intercession are used by some Christian traditions such as the Eastern Orthodox or Catholics, but not others, e.g. the Protestants. Common titles for Mary include Mother of God (Theotokos), The Blessed Virgin Mary (also abbreviated to "BVM"), Our Lady (Notre Dame, Nuestra Señora, Nossa Senhora, Madonna) and the Queen of Heaven (Regina Caeli).^[69][70]

Specific titles vary among Anglican views of Mary, Ecumenical views of Mary, Lutheran views of Mary, Protestant views on Mary, and Roman Catholic views of Mary, Latter Day Saints' views of Mary, Orthodox views of Mary. In addition to Islamic views on Mary.

Mary is referred to by the Eastern Orthodox Church, Oriental Orthodoxy, the Anglican Church, and all Eastern Catholic Churches as Theotokos, a title recognized at the Third Ecumenical Council (held at Ephesus to address the teachings of Nestorius, in 431). Theotokos (and its Latin equivalents, "Deipara" and "Dei genetrix") literally means "Godbearer". The equivalent phrase "Mater Dei", (Mother of God) is more common in Latin and so also in the other languages used in the Western Catholic Church, but this same phrase in Greek (Μήτηρ Θεοῦ), in the abbreviated form of the first and last letter of the two words (ΜΡ ΘΥ), is the indication attached to her image in Byzantine icons. The Council stated that the Church Fathers "did not hesitate to speak of the holy Virgin as the Mother of God".^[71][72][73]

Some titles have a Biblical basis, for instance the title Queen Mother has been given to Mary since she was the mother of Jesus, who was sometimes referred to as the "King of Kings" due to his lineage of King David. The biblical basis for the term Queen can be seen in the Gospel of Luke 1:32 and the Book of Isaiah 9:6, and Queen Mother from 1 Kings 2:19-20 and Jeremiah 13:18-19.^[74] Other titles have arisen from reported miracles, special appeals or occasions for calling on Mary, e.g. Our Lady of Good Counsel, Our Lady of Navigators or Our Lady of Ransom who protects captives.^{[75][76][77][78]}

The three main titles for Mary used by the Orthodox are Theotokos, i.e., Mother of God (Greek Θεοτόκος), Aeiparthenos, i.e. Ever Virgin (Greek ἀειπαρθὲνος), as confirmed in the Fifth Ecumenical Council 553, and Panagia, i.e., All Holy (Greek Παναγία).^[56] A large number of titles for Mary are used by Roman Catholics, and these titles have in turn given rise to many artistic depictions, e.g. the title Our Lady of Sorrows has resulted in masterpieces such as Michelangelo's Pietà.^[79]

Marian feasts[link]

Main article: Marian feast days (includes lists of 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), forty 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" in Byzantium.^[80]

Village decorations during the Feast of the Assumption in Għaxaq, Malta.

In the 7th and 8th centuries four more Marian feasts were established in the Eastern Church. In the Western Church 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.^[80]

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.^[79] Some such feasts relate to specific events, e.g. the Feast of Our Lady of Victory was based on the 1571 victory of the Papal States in the Battle of Lepanto.^[81][82]

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 or Assumption of Mary, the feast of assumption is celebrated among some denominations and not others. ^[70][83] While the Catholic Church celebrates the Feast of the Assumption on August 15, some Eastern Catholics celebrate it as Dormition of the Theotokos, and may do so on August 28, if they follow the Julian calendar. The Eastern Orthodox also celebrate it as the Dormition of the Theotokos, one of their 12 Great Feasts. Protestants do not celebrate this, or any other Marian feasts.^[70]

Christian doctrines[link]

There is significant diversity in the Marian doctrines accepted by various Christian churches. The key Marian doctrines held in Christianity can be briefly outlined as follows:

• Mother of God: holds that Mary, as mother of Jesus is therefore Theotokos (God-bearer), or Mother of God.
• Virgin birth of Jesus: states that Mary miraculously conceived Jesus by action of the Holy Spirit while remaining a virgin.
• Dormition: commemorates Mary's "falling asleep" or natural death shortly before her Assumption.
• Assumption: the doctrine which states that Mary was taken bodily into Heaven either at, or before, her death.
• Immaculate Conception: states that Mary herself was conceived without original sin.
• Perpetual Virginity: holds that Mary remained a virgin all her life, even after the act of giving birth to Jesus.

The acceptance of these Marian doctrines by Christians can be summarized as follows:^{[13][84][85][86][87]}

The title "Mother of God" (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.^[71] 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 Sub tuum praesidium which dates to around 250 AD.^[88]

The Virgin birth of Jesus has been a universally held belief among Christians since the 2nd century,^[89] It is included in the two most widely used Christian creeds, which state that Jesus "was incarnate of the Holy Spirit and the Virgin Mary" (the Nicene Creed in what is now its familiar form)^[90] and the Apostles' Creed. The Gospel of Matthew describes Mary as a virgin who fulfilled the prophecy of Isaiah 7:14. 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.^{[Mt 1:18] [Mt 1:25] [Lk 1:34]} This alludes to the belief that Mary conceived Jesus through the action of God the Holy Spirit, and not through intercourse with Joseph or anyone else.^[91]

The doctrines of the Assumption or Dormition of Mary relate to her death and bodily assumption to Heaven. While the Roman Catholic Church has established the dogma of the Assumption, namely that the Mary directly went to Heaven without a usual physical death, the Eastern Orthodox Church believes in the Dormition, i.e. that she fell asleep, surrounded by the Apostles.^[92][93]

Roman Catholics believe in the Immaculate Conception of Mary, as proclaimed 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 Rite of the Roman Catholic Church has a liturgical feast by that name, kept on 8 December.^[94] The Eastern Orthodox reject the Immaculate Conception principally because their understanding of ancestral sin (the Greek term corresponding to the Latin "original sin") differs from that of the Roman Catholic Church, but also on the basis that without original sin.^[95]

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 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 conception and birth are held to be miraculous.^[91][92][96]

Perspectives on Mary[link]

Blessed Virgin Mary
Annunciation, Philippe de Champaigne, 1644
West: Mother of God, Queen of Heaven, Mother of the Church East: Theotokos
Honored in	Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, Anglicanism, Lutheranism
Canonized	Pre-Congregation
Major shrine	Santa Maria Maggiore (See Marian shrines)
Feast	See Marian feast days
Attributes	Blue mantle, crown of 12 stars, pregnant woman, roses, woman with child
Patronage	See Patronage of the Blessed Virgin Mary

Christian perspectives on Mary[link]

Christian Marian perspectves include a great deal of diversity. While some Christians such as Roman Catholics and Eastern Orthodox have well established Marian traditions, Protestants at large pay scant attention to Mariological themes. Roman Catholic, Eastern Orthodox, Oriental Orthodox, Anglican, and Lutherans venerate the Virgin Mary. This veneration especially takes the form of prayer for intercession with her Son, Jesus Christ. Additionally it includes composing poems and songs in Mary's honor, painting icons or carving statues of her, and conferring titles on Mary that reflect her position among the saints.^{[56][68][70][79]}

Anglican view[link]

The multiple 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 "Reformed".^[97] Thus unlike the Protestant churches at large, the Anglican Communion (which includes the Episcopal Church in the United States) includes segments which still retain some veneration of Mary.^[68]

Mary's special position within God's purpose of salvation as "God-bearer" (Theotokos) is recognised in a number of ways by some Anglican Christians.^[98] 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 prayer books the Purification of the Blessed Virgin Mary on 2 February. The Annunciation of our Lord to the Blessed Virgin on March 25 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 of the Blessed Virgin on May 31, though in some provinces the traditional date of July 2 is kept. The feast of the St. Mary the Virgin is observed on the traditional day of the Assumption, August 15. The Nativity of the Blessed Virgin is kept on September 8.^[68]

The Conception of the Blessed Virgin Mary is kept in the 1662 Book of Common Prayer, on December 8. 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 pious opinion by moderate Anglicans. Protestant minded Anglicans reject the celebration of these feasts.^[68]

Prayers and venerative practices vary a great deal. For instance, as of the 19th century, following the Oxford Movement, Anglo-Catholics frequently pray the Rosary, the Angelus, Regina Caeli, and other litanies and anthems of Our Lady that are reminiscent of Catholic practices.^[99] On the other hand, Low-church Anglicans rarely invoke the Blessed Virgin except in certain hymns, such as the second stanza of Ye Watchers and Ye Holy Ones.^[98][100]

The 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.^[68][101] The high-church Anglicans espouse doctrines that are closer to Roman Catholics, and retain veneration for Mary, e.g. official Anglican pilgrimages to Our Lady of Lourdes have taken place since 1963, and pilgrimages to Our Lady of Walsingham have gone on for hundreds of years.^[102]

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.^[68][103]

Catholic view[link]

Madonna of humility by Domenico di Bartolo, 1433; one of the most innovative Marian images from the early Renaissance.^[104]

In the Catholic Church, Mary is accorded the title "Blessed," (from Latin beatus, blessed, via Greek μακάριος, makarios and Latin facere, make) in recognition of her ascension to Heaven and her capacity to intercede on behalf of those who pray to her. Catholic teachings make clear that Mary is not considered divine and prayers to her are not answered by her, they are answered by God.^[105] The five Catholic dogmas regarding Mary are: Mother of God, Virgin birth of Jesus, Perpetual virginity of Mary, Immaculate Conception (of Mary) and Assumption of Mary.^{[92][106][107]}

The 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 festivals, prayers, devotional, and venerative practices than any other group.^[79] The Catholic Catechism states: "The Church's devotion to the Blessed Virgin is intrinsic to Christian worship."^[108]

For centuries, Roman 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 Immaculata. 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.^[109][110]

Following the growth of Marian devotions in the 16th century, Catholic saints wrote books such as Glories of Mary and True Devotion to Mary that emphasized Marian veneration and taught that "the path to Jesus is through Mary".^[111] Marian devotions are at times linked to Christocentric devotions, e.g. the Alliance of the Hearts of Jesus and Mary.^[112]

Key Marian devotions include: Seven Sorrows of Mary, Rosary and scapular, Miraculous Medal and Reparations to Mary.^[113][114] The months of May and October are traditionally "Marian months" for Roman Catholics, e.g. the daily Rosary is encouraged in October and in May Marian devotions take place in many regions.^{[115][116][117]} Popes have issued a number of 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 Catholic Catechism refers to Mary as the "Mother of God to whose protection the faithful fly in all their dangers and needs".^{[118][119][120][121][122]} Key Marian prayers include: Hail Mary, Alma Redemptoris Mater, Sub Tuum Praesidum, Ave Maris Stella, Regina Coeli, Ave Regina Coelorum and the Magnificat.^[123]

The chapel based on the claimed House of Mary in Ephesus

Mary's participation in the processes of salvation and redemption has also been emphasized in the Catholic tradition, but they are not doctrines.^{[124][125][126][127]} Pope John Paul II's 1987 encyclical Redemptoris Mater began with the sentence: "The Mother of the Redeemer has a precise place in the plan of salvation."^[128]

In the 20th century both popes John Paul II and Benedict XVI have emphasized the Marian focus of the Church. Cardinal Joseph Ratzinger (later Pope Benedict XVI) wrote:

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".^[129]

when he 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".^[129]

Orthodox view[link]

Our Lady of Vladimir, one of the holiest medieval representations of the Theotokos

Orthodox Christianity includes a large number of traditions regarding the Ever Virgin Mary, the Theotokos.^[130] The Orthodox believe that she was and remained a virgin before and after Christ's birth.^[56] The Theotokia (i.e. 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 Theotokos in the most prominent place after Christ.^[131] Within the Orthodox tradition, the order of the saints begins with: The Theotokos, Angels, Prophets, Apostles, Fathers, Martyres, etc. giving the Virgin Mary precedence over the angels. She is also proclaimed as the "Lady of the Angels".^[131]

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 doxological, rather than academic: they are expressed in hymns, praise, liturgical poetry and the veneration of icons. One of the most loved Orthodox Akathists (i.e. standing hymns) is devoted to Mary and it is often simply called the Akathist Hymn.^[132] Five of the twelve Great Feasts in Orthodoxy are dedicated to Mary.^[56] The Sunday of Orthodoxy directly links the Virgin Mary's identity as Mother of God with icon veneration.^[133] A number of Orthodox feasts are connected with the miraculous icons of the Theotokos.^[131]

The Orthodox view Mary as "superior to all created beings", although not divine.^[57] The Orthodox venerate Mary as conceived immaculate and assumed into heaven, but they do not accept the Roman Catholic dogmas on these doctrines.^[134] The Orthodox celebrate the Dormition of the Theotokos, rather than Assumption.^[56]

The Protoevangelium of James, an 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 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 twelve 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.^[31] 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 wrote: "The Virgin Mary is the center, 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 (c 650─c 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 mediative role.

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.^[135]

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.^[136]

More recently, Sergei Bulgakov expressed the Orthodox sentiments towards Mary as follows:^[57]

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 view[link]

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Protestants in general reject the veneration and invocation of the Saints.^[13]:1174 Protestants typically hold that Mary was the mother of Jesus, but was an ordinary woman devoted to God. Therefore, there is virtually no Marian veneration, Marian feasts, Marian pilgrimages, Marian art, Marian music or Marian spirituality in today's Protestant communities. Within these views, Roman Catholic beliefs and practices are at times rejected, e.g., theologian Karl Barth wrote that "the heresy of the Catholic Church is its Mariology".^[137]

Some early Protestants venerated and honored 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".^[138] However, as of 1532 Luther stopped celebrating the feast of the Assumption of Mary and also discontinued his support of the Immaculate Conception.^[139]

In the text of the Magnificat (recorded in Luke 1:46-55), Mary proclaims "My soul rejoices in God my Savior". The personal need of a savior is seen by Protestants as expressing that Mary never thought herself "sinnless".^{[citation needed]}

John Calvin said, "It cannot be denied that God in choosing and destining Mary to be the Mother of his Son, granted her the highest honor.^[140] However, Calvin firmly rejected the notion that anyone but Christ can intercede for man.^[141]

Although Calvin and Huldrych Zwingli honored Mary as the Mother of God in the 16th century, they did so less than Martin Luther.^[142] Thus the idea of respect and high honor for Mary was not rejected by the first Protestants; but, 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 and residual interest in Mary within Protestant churches almost disappeared, although Anglicans and Lutherans continued to honor her.^[13]

Protestants acknowledge that Mary is "blessed among women"^[Luke 1:42] but they do not agree that Mary is to be venerated. She is considered to be an outstanding example of a life dedicated to God.^[143]

In the 20th century, Protestants reacted in opposition to the Catholic dogma of the Assumption of Mary. The conservative tone of the Second Vatican Council began to mend the ecumenical differences, and Protestants began to show interest in Marian themes. In 1997 and 1998 ecumenical dialogs between Catholics and Protestants took place, but to date the majority of Protestants pay scant attention to Marian issues and often view them as a challenge to the authority of Scripture.^[13]

Lutheran view[link]

Stained glass of Jesus leaving his mother in a Lutheran Church, South Carolina.

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 councils and dogmas of the church. He held fast to the belief that Mary was a perpetual virgin and the Theotokos or Mother of God.^[144][145] Special attention is given to the assertion that Luther, some three-hundred years before the dogmatization of the Immaculate Conception by Pope Pius IX in 1854, was a firm adherent of that view. 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 throughout her life.^[146][147] 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.^{[148][149][150]} "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."^[151] 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 saints' days and making intercessory requests addressed especially to Mary and other departed saints to be idolatry.^[152][153] His final thoughts on Marian devotion and veneration are preserved in a sermon preached at Wittenberg only a month before his death:

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 went too far in his Homilies on the Gospel: Missus est Angelus.^[154] 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.^[155][156]

Certain Lutheran churches such as the Anglo-Lutheran Catholic Church however, 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.^[157]

Methodist view[link]

The Black Madonna of Częstochowa, Poland.

The United Methodist Church, as well as other Methodist churches, have no official writings or teachings on the Virgin Mary except what is mentioned in Scripture and the ecumenical Creeds, mainly that Christ was conceived in her womb through the Holy Spirit and that she gave birth to Christ as a virgin. John Wesley, the founder of the Methodist Movement within the Church of England, which later led to the Methodist Church, believed that the Virgin Mary was a perpetual virgin, meaning she never had sex.^[158][159] Many Methodists reject this concept, but some Methodists believe it. The church does hold that Mary was a virgin before, during, and immediately after the birth of Christ.^[160][161]

John Wesley stated in a letter to a Roman Catholic friend that:

"The Blessed Virgin Mary, who, as well after as when she brought him forth, continued a pure and unspotted virgin."^[159]

Article II of the Articles of Religion of the Methodist Church states that:

The Son, who is the Word of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the blessed Virgin; so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one person, never to be divided; whereof is one Christ, very God and very Man, who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men.^[162]

From this, the Virgin Mary is believed to be the Theotokos, or Mother of God, in the Methodist Church, although the term is usually only used by those of High Church and Evangelical Catholic tradition.

Article II of The Confession of Faith from The Book of Discipline states:

“We believe in Jesus Christ, truly God and truly man, in whom the divine and human natures are perfectly and inseparably united. He is the eternal Word made flesh, the only begotten Son of the Father, born of the Virgin Mary by the power of the Holy Spirit. As ministering servant he lived, suffered and died on the cross. He was buried, rose from the dead and ascended into heaven to be with the Father, from whence he shall return. He is eternal Savior and Mediator, who intercedes for us, and by him all persons are to be judged.”

From this statement, Methodists reject the Catholic ideas of Mary as a Co-Redemptrix and Mediatrix of the Faith. The Methodist Churches disagree with veneration of saints, of Mary, and of relics; believing that reverence and praise are for God alone. However, studying the life of Mary and the biographies of saints is deemed appropriate, as they are seen as heroes and examples of good Christians.^[163] The Methodist churches reject the doctrines of the Immaculate Conception and the Assumption of Mary, stating that Christ was the only person to live a sinless life and to ascend body and soul into Heaven.^[164]

Latter Day Saints[link]

In the first edition of the Book of Mormon (1830), Mary was referred to as "the mother of God, after the manner of the flesh," a reading that was changed to "the mother of the Son of God" in all subsequent editions (1837–).

Nontrinitarian view[link]

Nontrinitarians, such as Unitarians, Christadelphians and Jehovah's Witnesses^[165] consider Mary as the mother of Jesus Christ. Because they do not consider Jesus as God, they do not consider Mary as the Mother of God or the Theotokos. Since Nontrinitarian churches are typically also mortalist, the issue of praying to Mary, whom they would consider "asleep," awaiting resurrection, does not arise.^[166] Swedenborg says God as he is in himself could not directly approach evil spirits to redeem those spirits without destroying them (Exodus 33:20, John 1:18), so God impregnated Mary, who gave Jesus Christ access to the evil heredity of the human race, which he could approach, redeem and save. ^[167]

Islamic perspective[link]

Mary, the mother of Jesus, is mentioned as Maryam, more in the Qur'an than in the entire New Testament.^[168][169] She enjoys a singularly distinguished and honored position among women in the Qur'an. A Sura (chapter) in the Qur'an is titled "Maryam" (Mary), which is the only Sura in the Qur'an named after a woman, in which the story of Mary (Maryam) and Jesus (Isa) is recounted according to the Islamic view of Jesus.^[170]

Maryam (Mary) with her son Isa (Jesus), Persian miniature.

She is mentioned in the Qur'an with the honorific title of "our lady" (syyidatuna) as the daughter of Imran and Hannah.^[171]

She is the only woman directly named in the Qur'an; declared (uniquely along with Jesus) to be a Sign of God to mankind;^{[Quran 23:50]} as one who "guarded her chastity";^{[Quran 66:12]} an obedient one;^{[Quran 66:12]} chosen of her mother and dedicated to God whilst still in the womb; ^{[Quran 3:36]} uniquely (amongst women) Accepted into service by God;^{[Quran 3:37]} cared for by (one of the prophets as per Islam) Zakariya (Zacharias);^{[Quran 3:37]} 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.^{[Quran 3:37][171]}

Mary is also called a Chosen One;^{[Quran 3:42]} a Purified One;^{[Quran 3:42]} a Truthful one;^{[Quran 5:75]} her child conceived through "a Word from God";^{[Quran 3:45]} and "exalted above all women of The Worlds/Universes (the material and heavenly worlds)". ^{[Quran 3:42]}

The Qur'an relates detailed narrative accounts of Maryam (Mary) in two places Sura 3^{[Quran 3:35]} and Sura 19.^{[Quran 19:16]} These state beliefs in both the Immaculate Conception of Mary and the Virgin birth of Jesus.^{[172][173] [174]} The account given in Sura 19 ^{[Quran 19:1]} of the Qur'an is nearly identical with that in the Gospel according to 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.^[175]

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.^[176] According to author Shabbir Akhtar, the Islamic perspective on Mary's Immaculate Conception is compatible with the Catholic doctrine of the same topic.^[177][178]

The Qur'an says that Jesus was the result of a virgin birth. The most detailed account of the annunciation and birth of Jesus is provided in Sura 3 and 19 of The Qur'an wherein it is written that God sent an angel to announce that she could shortly expect to bear a son, despite being a virgin.^[179]

Other views[link]

Pagan Rome[link]

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.^[180] In the 2nd century, as part of the earliest anti-Christian polemics, Celsus suggested that Jesus was the illegitimate son of a Roman soldier named Panthera.^[181] The views of Celsus drew responses from Origen, the Church Father in Alexandria, Egypt who considered it a fabricated story.^[182] How far Celsus sourced his view from Jewish sources remains a subject of discussion.^[183]

In Judaism[link]

The issue of the parentage of Jesus in the Talmud affects also the view of his mother. However the Talmud does not mention Mary by name and is considerate rather than only polemic.^[184][185] The story about Panthera is also found the 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, it is far too late to include authentic remembrances of Jesus.^[186] The Blackwell Companion to Jesus states that the Toledot Yeshu has no historical facts as such, and was perhaps created as a tool for warding off conversions to Christianity.^[187] The name Panthera may be a distortion of the term parthenos (virgin) and Raymond E. Brown considers the story of Panthera a fanciful explanation of the birth of Jesus which includes very little historical evidence.^[188]

4th-century Arabia[link]

According to the 4th century heresiologist Epiphanius of Salamis the Virgin Mary was worshipped as a Mother goddess in the heretical Christian sect Collyridianism, which was found throughout Arabia sometime during the 300s AD. Collyridianism was made up mostly of women and even had women priests. They were known to make bread offerings to the Virgin Mary, along with other practices. 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.^[189]

Study of the historical Jesus[link]

To date, scholars continue to debate the accounts of the birth of Jesus from several perspectives, including textual analysis, historical records and post-apostolic witnesses.^[190] Bart D. Ehrman has suggested that the historical method can never comment on the likelihood of supernatural occurrences.^[191]

The statement in Matthew 1:25 that "Joseph did not know Mary until she has given birth to a son" has been debated among scholars, some suggesting that she did not remain perpetually virgin. ^[192] Other scholars contend that the Greek word hoes (i.e. 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.^{[193][194][195]}

Other biblical verses have also been debated, e.g. that the reference in Romans 1:3 of Jesus coming "of the seed of David according to the flesh" may be hypothesized as St. Joseph being the father of Jesus.^[196] However, most scholars reject this interpretation in the context of virgin birth given that Paul used the Greek word genomenos (i.e. becoming) rather than the word gennetos and the reference to "seed of David" is likely to Mary's lineage.^{[197][198][199]}

Cinematic portrayals[link]

Mary has been portrayed in various films, including:

• Das Mirakel (as a statue which comes to life)
• Saint Mary (Iranian film)
• Mary Mother of Christ
• Mary, Mother of Jesus
• Jesus of Nazareth
• Color of the Cross
• Ben-Hur (1959 film)
• The Last Temptation of Christ (film)
• The Greatest Story Ever Told
• The Living Christ Series
• The Nativity Story
• The Miracle (a remake of Das Mirakel, as a statue which comes to life)
• The Miracle of Our Lady of Fatima
• The Song of Bernadette
• The Passion of the Christ
• The Passion (TV serial)^[200][201]
• King of Kings (1961 film)

Image gallery[link]

See also: Life of the Virgin

For a larger gallery, please see: Marian image gallery

• 

  The oldest-known image of Mary depicts her nursing the Infant Jesus. Catacomb of Priscilla, Rome (2nd century)

• 

  Theotokos Panachranta, from the 11th century Gertrude Psalter

• 

  Visitation, from the St Vaast Altarpiece by Jacques Daret, 1434–1435

• 

  Adoration of the Magi, Rubens, 1634

• 

  Black Madonna and Child, Axum, Ethiopia

• 

  Madonna of humility by Fra Angelico, c. 1430.

• 

  Flight into Egypt by Giotto c. 1304

• 

  Lamentation by Pietro Lorenzetti, Assisi Basilica, 1310–1329

• 

  Assumption statue, 1808 Ghaxaq, Malta

• 

  Inside of the Tomb of Mary, on the foothills of Mount of Olives, Jerusalem

Music[link]

	Book: Mary and Mariology
Wikipedia books are collections of articles that can be downloaded or ordered in print.

• J.S.Bach: Ave Maria Prelude (1722)
• Franz Schubert: Ave Maria (1835)
• Charles Gounod: Ave Maria (1859)
• Monteverdi 1610

See also[link]

A series of articles on
mother of Jesus
Chronology Presentation of Mary Annunciation · Visitation · Virgin Birth · Nativity · Presentation of Jesus · Flight into Egypt · Finding in the Temple · Cana · Crucifixion · Resurrection · Pentecost
Marian Perspectives Roman Catholic Eastern Orthodox • Anglican • Lutheran • Protestant • Muslim •
Catholic Mariology Mariology • History of Mariology • Papal teachings • Mariology of the saints
Dogmas and Doctrines Mother of God • Assumption • Immaculate Conception • Perpetual Virginity
Mary in Culture Titles • Feasts • Art • Music This box: view talk edit

• Acts of Reparation to the Virgin Mary
• Anglican Marian theology
• Anglican Roman Catholic International Commission
• Black Madonna
• Blessed Virgin Mary (Roman Catholic)
• Dormition of the Theotokos
• Panagia
• Christian mythology
• Fleur de lys
• History of Roman Catholic Mariology
• Our Lady of Sorrows
• Hortus conclusus
• Immaculate Heart of Mary
• Islamic views on Mary
• Alliance of the Hearts of Jesus and Mary
• Litany of the Blessed Virgin Mary
• Titles of Mary
• Marian apparition
• Madonna (art)
• Marian columns
• Marian devotions
• Mary, Protector of Faith (Russo)
• May crowning
• Protestant views on Mary
• Shrines to the Virgin Mary
• Society of Mary (Marianists)
• Virgin Birth of Jesus
• Virgin Mary in Islam

References[link]