![A view of Arraba from the road leading to its northern limit. The government of Israel declared its intention to expropriate lands in the Galilee for official use, affecting some 20,000 dunams of land between the Arab villages of Sakhnin and Arraba, of which 6,300 dunams was Arab-owned.[14] On March 11, 1976, the government published the expropriation plan](http://web.archive.org./web/20110505072020im_/http://cdn.wn.com/pd/ab/11/7dff722c4e5461c3945fd8803624_grande.jpg "A view of Arraba from the road leading to its northern limit. The government of Israel declared its intention to expropriate lands in the Galilee for official use, affecting some 20,000 dunams of land between the Arab villages of Sakhnin and Arraba, of which 6,300 dunams was Arab-owned.[14] On March 11, 1976, the government published the expropriation plan")
In 2001, he drummed on John Mayer's breakthrough album, Room for Squares. Since then, he's played drums and percussion for various major artists including Jason Mraz, Joss Stone and Alana Davis. In 2006, he recorded with Flaw on their Endangered Species record and with Chris Cornell on his second solo album, Carry On, released 2007. Zidkyahu played on several songs of the comeback album, Skyscraper, for former Journey singer Steve Augeri's original band Tall Stories, released January 23, 2009. In 2009, Zidkyahu went on tour drumming for Billy Squier.
Zidkyahu was hired by the company Toontrack to record the drums samples for their virtual drummer programs.
Category:1967 births Category:Living people Category:Drummers Category:Israeli Jews Category:Israeli musicians Category:People from Rishon LeZion
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Category:1875 births Category:1959 deaths Category:19th-century players of American football Category:Cincinnati Bearcats football coaches Category:Cornell Big Red football coaches Category:Cornell Big Red football players Category:Cornell University alumni Category:Members of the United States House of Representatives from New York Category:New York Republicans Category:Penn State Nittany Lions football coaches Category:People from Chautauqua County, New York Category:Old Right (United States)
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| Name | Mary |
|---|---|
| Caption | The Madonna in Sorrow, by Sassoferrato, 17th century. |
| Birth date | Circa 20 BC; celebrated 8 September |
| Ethnicity | Jewish |
| Residence | Nazareth, Galilee |
| Nationality | Israelite, Roman Empire |
| Parents | (According to the Gospel of James, circa AD 150): Joachim and Anne |
| Spouse | Joseph |
| Children | Jesus of Nazareth}} |
The canonical gospels of Matthew and Luke describe Mary as a virgin (Greek παρθένος, parthénos). Christians believe that she conceived her son miraculously by the agency of the Holy Spirit. This took place when she was already betrothed to Saint Joseph and was awaiting the concluding rite of marriage, the formal home-taking ceremony. She married Joseph and accompanied him to Bethlehem, where Jesus was born.
Islam regards Mary as the virgin mother of Jesus who they believe was one of the prophets. In the Qur'an, Mary has one of the biggest chapters. She is treated in the Sura Maryam () and Al-i imran.
): "Henceforth all generations will call me blessed."|"Mary." Web: 29Sep2010 Encyclopedia 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.
Mary, the mother of Jesus, is referred to by name fewer than twenty times in the New Testament.
(Holy Doors) from St. Catherine's Monastery, c. 12th century.]] In Luke 3:23 the words "as was supposed" are used in the King James translation. The Koine Greek preceding the translation "as was supposed" is νομίζω pronounced nom-i-zo meaning practice or consider coming from the root word νόμος pronounced nom'-os meaning law. Here Heli is shown as the father-in-law or according to practice of the law of Joseph, the husband of Mary. This is in staunch contrast to Matthew 1:16 which speaks of Joseph's natural father as being Jacob.
Mary was a relative 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. In spite of this, some speculate 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 presented in Luke was hers, while Joseph's is given in Matthew.
She resided at Nazareth in Galilee, presumably 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. 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.
Since the angel Gabriel had told Mary (according to Luke) that Elizabeth, having previously been barren, was now miraculously pregnant, Mary hurried to visit Elizabeth, who was living with her husband Zechariah in a city of Judah "in the hill country". Once Mary arrived at the house and greeted Elizabeth, Elizabeth proclaimed Mary as "the mother of [her] Lord", and Mary recited a song of thanksgiving commonly known as the Magnificat from its first word in Latin. After three months, Mary returned to her house. According to the Gospel of Luke, a decree of the Roman emperor Augustus required that Joseph and his betrothed should proceed to Bethlehem for a census. While they were there, Mary gave birth to Jesus; but because there was no place for them in the inn, she had to use a manger as a cradle.
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.
After Jesus' baptism by John the Baptist and his temptations by the devil in the desert, Mary was present when, at her intercession, Jesus worked his first public miracle during the marriage in Cana by turning water into wine. Subsequently there are events when Mary is present along with James, Joseph, Simon, and Judas, called Jesus' brothers, and unnamed "sisters". These passages have been used to challenge the doctrine of the perpetual virginity of Mary, however both Catholic and Orthodox churches interpret the words commonly translated "brother" and "sister" as actually meaning close relatives (see Perpetual virginity). 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 ... 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.'"
Mary is also depicted as being present during the crucifixion standing near "the disciple whom Jesus loved" along with Mary of Clopas and Mary Magdalene, to which list adds "the mother of the sons of Zebedee", presumably the Salome mentioned in . This representation is called a Stabat Mater. 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".
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, Coptic Churches, and parts of the Anglican Communion and Continuing Anglican Churches.
The House of the Virgin Mary near Ephesus in Turkey is traditionally considered the place where Mary lived until her assumption. The Gospel of John states that Mary went to live with the Disciple whom Jesus loved, 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 early belief that Mary also lived in Ephesus with John.
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. 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.
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."
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."
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. Similarly Theologian Sergei Bulgakov wrote that although the Orthodox view Mary as "superior to all created beings" and "ceaslessly pray for her intercession" she is not considered a "substitute for the One Mediator" who is Christ. 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. The definition of the three level hierarchy of latria, hyperdulia and dulia goes back to the Second Council of Nicaea in 787.
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 the image of Madonna and Child. The icon of the Virgin is without doubt the most venerated icon among the Orthodox. 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, and the 842 Synod of Constantinople established the same for the Orthodox. The Orthodox, however, only pray to and venerate flat, two-dimensional icons and not three-dimensional statues.
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".
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".
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 and . 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.
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 ἀειπάρθενος), as confirmed in the Fifth Ecumenical Council 553, and Panagia, i.e., All Holy (Greek Παναγία).
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. 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.
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. 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.
{|class="wikitable" |- !| Doctrine !| Church action !| Accepted by |- | Mother of God|| First Council of Ephesus, 431 || Roman Catholics, Eastern Orthodox, Anglicans, Lutherans, Methodists, Latter Day Saints (as Mother of Son of God) |- | Virgin birth of Jesus || First Council of Nicaea, 325 || Roman Catholics, Eastern Orthodox, Anglicans, Lutherans,Protestants, Latter Day Saints |- | Assumption of Mary || Munificentissimus Deus encyclicalPope Pius XII, 1950 || Roman Catholics, Eastern Orthodox, some Anglicans, some Lutherans |- |Immaculate Conception ||Ineffabilis Deus encyclicalPope Pius IX, 1854 || Roman Catholics, some Anglicans, some Lutherans, early Martin Luther |- | Perpetual Virginity || Council of Constantinople, 533Smalcald Articles, 1537 || Roman Catholics, Eastern Orthodox, Some Anglicans, Some Lutherans,Martin Luther, John Calvin, John Wesley |- |}
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.
The Virgin birth of Jesus has been a universally held belief among Christians since the 2nd century, 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) and the Apostles' Creed. The Gospel of Matthew describes Mary as a virgin who fulfilled the prophecy of . 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. 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.
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.
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. 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.
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 ) 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.
| Name | Blessed Virgin Mary |
|---|---|
| Feast day | See Marian feast days |
| Venerated in | Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, Anglicanism, Lutheranism |
| Honored in | Islam |
| Caption | Annunciation, Philippe de Champaigne, 1644 |
| Titles | West: Mother of God, Queen of Heaven, Mother of the ChurchEast: Theotokos |
| Canonized date | Pre-Congregation |
| Attributes | Blue mantle, crown of 12 stars, pregnant woman, roses, woman with child |
| Patronage | See Patronage of the Blessed Virgin Mary |
| Major shrine | Santa Maria Maggiore (See Marian shrines) |
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. 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. 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.
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. 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.
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.
by Domenico di Bartolo, 1433; one of the most innovative Marian images from the early Renaissance.]]
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. The five Catholic doctrines regarding Mary are: Mother of God, Virgin birth of Jesus, Perpetual virginity of Mary, Immaculate Conception (of Mary) and Assumption of Mary.
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.
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.
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". Marian devotions are at times linked to Christocentric devotions, e.g. the Alliance of the Hearts of Jesus and Mary.
Key Marian devotions include: Seven Sorrows of Mary, Rosary and scapular, Miraculous Medal and Reparations to Mary. 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. 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". Key Marian prayers include: Hail Mary, Alma Redemptoris Mater, Sub Tuum Praesidum, Ave Maris Stella, Regina Coeli, Ave Regina Coelorum and the Magnificat.
Mary's participation in the processes of salvation and redemption has also been emphasized in the Catholic tradition, but they are not doctrines. 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."
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".
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". The Orthodox believe that she was and remained a virgin before and after Christ's birth. 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". Five of the twelve Great Feasts in Orthodoxy are dedicated to Mary. A number of Orthodox feasts are connected with the miraculous icons of the Theotokos. The Orthodox celebrate the Dormition of the Theotokos, rather than Assumption.
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". However, as of 1532 Luther stopped celebrating the feast of the Assumption of Mary and also discontinued his support of the Immaculate Conception.
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." However, Calvin firmly rejected the notion that anyone but Christ can intercede for man.
Although Calvin and Huldrych Zwingli honored Mary as the Mother of God in the 16th century, they did so less than Martin Luther. 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.
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. 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. "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." 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. His final thoughts on Marian devotion and veneration are preserved in a sermon preached at Wittenberg only a month before his death:
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.
, 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. 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.
John Wesley stated in a letter that:
Article II of the Articles of Religion of the Methodist Church states that:
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:
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. 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.
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–).
Latter Day Saints also believe that God the Father, not the Holy Spirit, is the literal father of Jesus Christ, although how Jesus' conception was accomplished has not been authoritatively established.
Mary, the mother of Jesus, is mentioned as Maryam, more in the Qur'an than in the entire New Testament. She enjoys a singularly distinguished and honored position among women in the Qur'an. A chapter in the Qur'an is titled "Maryam" (Mary), which is the only chapter 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.
, Turkey.]] She is mentioned in the Qur'an with the honorific title of "our lady" (syyidatuna) as the daughter of Imran and Hannah.
She is the only woman directly named in the Qur'an; declared (uniquely along with Jesus) to be a Sign of God to mankind ; as one who "guarded her chastity" ; an obedient one ; chosen of her mother and dedicated to God whilst still in the womb ; uniquely (amongst women) Accepted into service by God ; cared for by (one of the prophets as per Islam) Zakariya (Zacharias) ; 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 . The account given in Sura 19 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.
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. According to author Shabbir Akhtar, the Islamic perspective on Mary's Immaculate Conception is compatible with the Catholic doctrine of the same topic.
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.
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. Bart D. Ehrman has suggested that the historical method can never comment on the likelihood of supernatural occurrences.
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. Collyrdianism 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.
In December 2010, Catherine Lawless of the University of Limerick stated that by analyzing 15th-century Florentine manuscripts, she had concluded that Ismeria was the maternal grandmother of Mary.
<----worshiped in Collyridianism as a Goddess--> <--worshiped in Collyridianism as a Goddess-->
Category:1st-century BC births Category:1st-century Christian female saints Category:1st-century deaths Category:Coptic Orthodox saints Category:Oriental Orthodox saints Category:Eastern Orthodox saints Category:Followers of Jesus Category:Jesus Category:Angelic visionaries Category:Mother goddesses Category:Arabian goddesses Category:Palestinian Roman Catholic saints Category:Prophets in Christianity Category:Roman Catholic saints Category:People celebrated in the Lutheran liturgical calendar Category:Roman era Jews Category:Saints from the Holy Land Category:Anglican saints
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| Name | Billy Squier |
|---|---|
| Background | solo_singer |
| Birth name | William Haislip Squier |
| Born | May 12, 1950Wellesley, Massachusetts, United States |
| Instrument | Vocals, guitar, keyboards |
| Genre | Rock, hard rock |
| Occupation | Musician, Songwriter |
| Years active | 1968–1993, 1998, 2001, 2006, 2008, 2009 |
| Label | Capitol |
| Associated acts | The Bluesbreakers, The Sidewinders, Piper, Magic Terry and the Universe, Kevin Osborn. |
| Url | http://www.billysquier.com |
William Haislip "Billy" Squier (born May 12, 1950) is an American rock musician. Squier had a string of arena rock hits in the 1980s. He is probably best known for the song "The Stroke" on his 1981 album release Don't Say No. Other hits include "In the Dark", "Rock Me Tonite", "Lonely Is the Night", "My Kinda Lover", "Everybody Wants You", "All Night Long" and "Emotions in Motion".
Squier signed with Capitol Records to release his solo debut in 1980. Tale of the Tape was a minor hit, partly because Squier played a mixture of pop and rock, which earned him a large crossover audience. The song "You Should Be High Love" received a fair amount of play on album rock stations, but no single cracked the pop charts. Years later, the song "The Big Beat" was sampled in rap songs.
Squier asked Brian May of Queen to produce his second album Don't Say No. May declined due to scheduling conflicts, but he recommended instead Reinhold Mack who had produced one of Queen's most successful albums ever, The Game. Squier agreed, and Mack went on to produce Don't Say No. The album became a smash, with the lead single "The Stroke" becoming a hit all around the world, hitting the Top 20 in the US and topping the singles chart in Australia. "In The Dark" and "My Kinda Lover" were successful follow-up singles. Squier became a monster act on the new MTV cable channel as well as on Album Rock radio, with every track on the Don't Say No album receiving airplay. Don't Say No reached the Top 5 and lasted well over two years on Billboard's album chart, eventually selling over 4 million copies in the US alone.
Two years passed before Squier's next album Signs of Life. It was his third consecutive Platinum album. The album's first single release, "Rock Me Tonite" was Squier's biggest Pop hit. It reached #15 on Billboard's Hot 100, as well as #1 on the Album Rock Tracks chart in late 1984. However, the video for the track (directed by Kenny Ortega - Xanadu, High School Musical) which shows Squier dancing around a bedroom in a pink tank top, frequently appears on "worst music video ever" lists. On the VH1 show Ultimate Albums (Def Leppard's "Pyromania" episode), Squier revealed that his career as a chart-topping rocker came to a rapid and sudden end with the release of the "Rock Me Tonite" video, derided by his fans who saw him as a sellout.
Billy Squier's career took a major downturn afterward and he began playing smaller venues. His next two albums Enough is Enough (1986) and Hear & Now (1989) sold in the neighborhood of 300,000 copies each. Enough is Enough featured another collaboration with Freddie Mercury in the songs "Love Is The Hero" and "Lady With A Tenor Sax".
In 1991, Billy Squier released Creatures of Habit, which yielded only one single, "She Goes Down," which also peaked at #4 on the Mainstream Rock chart. The title of the track refers to oral sex, and the music video is a very rare item, mainly because it features nude females and sexual metaphors throughout.
Squier released his final album with Capitol Records in 1993, Tell the Truth, which featured different sets of musicians performing the various tracks. Squier called it his finest album since Don't Say No, yet Capitol did little to promote the album, and Squier walked away from the music business to pursue other endeavors.
In 1998, Squier released his last studio album to date on an independent label, a solo acoustic blues effort entitled Happy Blue. He embarked on a mini-tour to showcase songs from the album, which included a stripped-down acoustic version of his classic rock mega-hit, "The Stroke."
As time passed, many of his albums went out of print, leaving the albums of Don't Say No and some greatest hits compilations; however, many of his albums are now being reprinted.
Shout! Factory will release on July 27, 2010, marking the first time that this album as been remastered in over 20 years. It was released in collaboration with Squier, who provided two live bonus cuts from his personal collection.
Squier now lives in New York's Upper West Side. Sampling of "The Big Beat" continues. The late Jam Master Jay's reference to the song as a classic beat in the early days of hip hop has paid great dividends for Squier. The three piece hip hop group performed a track live at The Funhouse entitled "Here We Go", using the song's backbeat. Jay Z's "99 Problems," a massive hit in 2003, is based on that beat, as well as British grime/hip-hop MC Dizzee Rascal's "Fix Up, Look Sharp" and Kanye West's "Addiction".
In 2004 "Everybody Wants You" was remixed with the group Fischerspooner's song "Emerge" and included on the "Queer Eye for the Straight Guy" soundtrack.
In 2006, Squier joined Richard Marx, Edgar Winter, Rod Argent, and Sheila E touring with Ringo Starr & His All Starr Band. A documentary of the tour including a full length concert performance is now available on DVD.
In 2008, Squier joined Colin Hay, Edgar Winter, Gary Wright, Hamish Stuart and Gregg Bissonette touring with Ringo Starr & His All-Starr Band.
In 2009, Squier launched a nation-wide summer/fall tour with a band that included drummer Nir Z, guitarist Marc Copely, long-time bassist Mark Clarke and keyboard player Alan St. Jon.
Category:1950 births Category:Living people Category:American rock guitarists Category:American rock singer-songwriters Category:Musicians from Massachusetts Category:People from Norfolk County, Massachusetts
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| Name | Alana Davis |
|---|---|
| Background | solo_singer |
| Born | May 06, 1974 |
| Origin | New York City, United States |
| Occupation | Singer-songwriter |
| Genre | Pop |
| Years active | 1997–present |
| Label | Elektra, Sony, Tigress |
| Url | www.alanadavis.com |
Alana Davis (born May 6, 1974 in New York City) is an American singer-songwriter. Her father, Walter Davis, Jr., was an African-American pianist who played alongside such jazz greats as Charlie Parker and Dizzy Gillespie.
A record deal with Elektra Records produced Davis' first two albums; Blame It on Me, which was chosen as one of Time's five best albums of 1997, and 2001's Fortune Cookies, which featured production by The Neptunes and Ed Tuton. She released videos for the songs "32 Flavors" and "Crazy".
Davis achieved a radio hit with the single "32 Flavors" from her debut album. The song is a cover version of a track written and previously recorded by Ani DiFranco. Blame It on Me stayed on the Billboard Top 200 for seven weeks, peaking at #157 in February 1998 and reaching sales of over 240,000 in the United States.
After guest appearances on the soundtrack to The Mod Squad and Jay-Z's Vol. 3... Life and Times of S. Carter, Davis left Elektra and signed a single deal with Sony Records. She released the single "Carry On" on this label, and the song was featured in a Super Bowl commercial for Sony Electronics.
Tired of the major record label, Davis went independent in 2005 and formed her own label Tigress Records. She released a third album, Surrender Dorothy, on this label, featuring the single "Wide Open".
In 2006, Davis toured with Thievery Corporation for a couple of dates as a guest vocalist.
This text is licensed under the Creative Commons CC-BY-SA License. This text was originally published on Wikipedia and was developed by the Wikipedia community.
![A view of Arraba from the road leading to its northern limit. The government of Israel declared its intention to expropriate lands in the Galilee for official use, affecting some 20,000 dunams of land between the Arab villages of Sakhnin and Arraba, of which 6,300 dunams was Arab-owned.[14] On March 11, 1976, the government published the expropriation plan](http://web.archive.org./web/20110505072020im_/http://cdn.wn.com/pd/ab/11/7dff722c4e5461c3945fd8803624_thumb.jpg "A view of Arraba from the road leading to its northern limit. The government of Israel declared its intention to expropriate lands in the Galilee for official use, affecting some 20,000 dunams of land between the Arab villages of Sakhnin and Arraba, of which 6,300 dunams was Arab-owned.[14] On March 11, 1976, the government published the expropriation plan")
