OrthodoxWiki:Maica Domnului

The Holy Theotokos and Virgin Mary

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Maica Domnului, Fecioara Maria este "Născătoare de Dumnezeu", maica lui Iisus Hristos, Fiul și Cuvântul lui Dumnezeu, pe Care L-a zămislit prin puterea ("umbrirea") Duhului Sfânt. She was cared for by her betrothed husband, Iosif, logodnicul Ei, a avut grijă de ea și a luat-o în casa sa împreună cu Pruncul, pe care L-a crescut ca și cum ar fi fost copilul său. O tradiție foarte răspândită în Biserica Ortodoxă afirmă că la nașterea lui Iisus s-a petrecut încă o minune, astfel încât Maria a rămas fecioară și după naștere, ca încă un semn (al minunii); Tradiția Bisericii afirmă și că Iosif și Maria nu au avut relații intime după nașterea lui Hristos. Ea mai este numită și "Panaghia", "Preasfânta", pentru a arăta apropierea ei de Dumnezeu, pentru smerenia/ascultarea de care dăduse dovadă.

Sărbători/Praznice ale Maicii Domnului

Biserica Ortodoxă pomenește viața Născătoarei de Dumnezeu prin mai multe Praznice. Anul liturgic începe și se sfârșește cu praznicele Născătoarei de Dumnezeu. Pentru cinstirea unora dintre Icoanele făcătoare de minuni ale Maicii Domnului s-au instituit, de asemenea, zile de pomenire.

Nașterea Maicii Domnului

Nașterea Maicii Domnului se sărbătorește pe 8 septembrie.

Intrarea în Biserică

Aducerea Maicii Domnului la Templu se sărbătorește la 21 noiembrie.

Bunavestire

Vestea cea bună adusă Maicii Domnului de Sfântul Arhanghelul Gavriil se sărbătorește pe 25 martie.

Adormirea Maicii Domnului

The Adormirea Maicii Domnului se pomenește pe 15 august.

Cum este numită Maica Domnului în Biserica Ortodoxă

În slujbele Bisericii Ortodoxe, Maica Domnului este numită adesea Preasfânta, Preacurata, Preabinecuvăntata, slăvita Stăpâna noastră, de Dumnezeu Născătoarea și Pururea Fecioara Maria

Preasfânta

Numele de Panaghia (Preasfânta) nu face obiectul nici unei definiții dogmatice, dar este recunoscut și folosit în întreaga Biserică Ortodoxă. Acest nume i s-a dat Maicii Domnului pentru că ea este exemplul desăvârșit al colaborării între Dumnezeu și voința liberă a omului: "Iată roaba Domnului; fie mie după cuvăntul tău" (Luca 1, 38) Uneori, Fecioara Maria mai este numită și "Noua Eva", deoarece ascultarea Ei desăvârșită a voii lui Dumnezeu a constituit contraponderea neascultării de Dumnezeu de care Eva a dat dovadă în Rai.

Preacurata

Biserica Ortodoxă o numește pe Maica Domnului Preacurată sau Fără de prihană (achrantos în limba greacă). Unii ortodocși afirmă că nu a avut nici un păcat, alții că nu a păcătuit ea însăși niciodată, iar alții susțin doar că la Adormirea sa era fără de păcat.

În ceea ce privește păcatul originar și doctrina romano-catolică a Imaculatei Concepții, Biserica Ortodoxă nu a luat niciodată o decizie tranșantă în această privință. Majoritatea ortodocșilor resping totuși această doctrină, întrucât aceasta pare să o despartă pe Maica Domnului de restul umanității, plasând-o într-o categorie cu totul aparte față de de drepții și femeile virtuoase din Vechiul Testament. Este important ca Fecioara Maria să fi fost asemănătoare celorlalți oameni, astfel încât creștinii să poată urma exemplul dat de ea în ceea ce privește ascultarea de voia lui Dumnezeu. De asemeni, doctrina Imaculatei Concepții presupune o înțelegere a păcatului originar diferită de cea a Bisericii Ortodoxe.

Preabinecuvântata, mărita Stăpâna noastră

Biserica Ortodoxă o cinstește pe Maica lui Dumnezeu, pentru Fiul Ei. Sfântul Chiril al Alexandriei, împreună cu Sfinții Părinți ai Sinodului de la Efes au insistat asupra apelativului "Theotokos" (Născătoare de Dumnezeu) pentru Maica Domnului nu dar pentru a o cinsti pe aceasta, ci și pentru a garanta păstrarea învățăturii corecte asupra Întrupării. Creștinii ortodocși consideră că este imposibil ca un om care crede în Întruparea Domnului să nu o cinstească pe Maica Lui.

Theotokos (Născătoarea de Dumnezeu)

Al Treilea Sinod Ecumenic

Theotokos (in Greek, Θεοτοκος) este un cuvânt din limba greacă, care înseamnă "Purtătoare de Dumnezeu" sau "Cea care I-a dat naștere lui Dumnezeu" (în română termenul este tradus ca: Născătoare de Dumnezeu sau, după numirea cea mai uzitată în Biserica Ortodoxă Română, "Maica Domnului")

În ceea ce privește numirea de Theotokos (Născătoare de Dumnezeu) dată Fecioarei Maria , acesta i-a fost recunoscut în Biserica Ortodoxă la Al treilea Sinod Ecumenic, ținut la Efes în anul 431. Acest apelativ era deja folosit de câtăva vreme în practica liturgică și prin evlavia credincioșilor Bisericii. Semnificația teologică a acestui nume este: reafirmarea faptului că Fiul Mariei, Domnul nostru Iisus Hristos este Dumnezeu adevărat și Om adevărat și că natura divină și natura umană a lui Hristos erau, în El, unite într-o singură Persoană a Sfintei Treimi. O viziune concurentă, susținută de Nestorie, pe atunci Patriarh al Constantinopolului susținea că Maria trebuia numită doar Christotokos, adică Născătoare de Hristos. Intenția implicită în această denumire era de a limita rolul Maicii Domnului doar la cel de Maică a "umanității lui Hristos", cu excluderea naturii Sale dumnezeieești.

Viziunea lui Nestorie a fost anatematizată de Sinod ca erezie, (a se vedea articolul: Nestorianism), întrucât s-a considerat că Îl împărțea pe Hristos în două. S-a stabilit că, deși Hristos are două naturi, umană și divină, acestea erau unite, întru veșnicie, într-o singură Persoană. Întrucât Fecioara Maria este Maica lui Dumnezeu-Fiul, numirea corectă pentru a o desemna este cea de Născătoare de Dumnezeu (Theotokos).

Numind-o Theotokos sau Maica Domnului (Μητηρ Θεου), nu s-a dorit niciodată aformarea faptului că Fecioara Maria ar fi fost deopotrivă veșnică (co-eternă) cu Dumnezeu sau că Ea ar fi existat înainte de a fi existat Dumnezeu sau Domnul nostru Iisus Hristos. Biserica recunoaște taina Ei, într-o cântare mai veche: "Cel pe care lumea nu L-a încăput, în pântecele Tău a încăput, Născătoare de Dumnezeu."

Numirea de "Născătoare de Dumnezeu" se regăsește și în mai multe din căntările Bisericii Ortodoxe.

Traducerea cuvântului Theotokos

While some languages used by various Orthodox churches often have a single native word for Theotokos, it gets translated into English in a number of ways. The most common is Mother of God, though God-bearer and Birth-giver to God are also fairly common. There are difficulties with all these translations, however. The most literally correct one is Birth-giver to God, though God-bearer comes close. Theophoros (Θεοφορος) is the Greek term usually and more correctly translated as God-bearer, so using God-bearer for Theotokos in some sense "orphans" Theophoros when it comes time to translate that term (for St. Ignatius of Antioch, for instance). The main difficulties with both these translations for Theotokos is that they are a bit awkward and difficult to sing.

The most popular translation, Mother of God, is accurate to a point, but the difficulty with that one is that Mother of God is the literal translation of another Greek phrase which is found on nearly all icons of the Theotokos: Μητηρ Θεου (Meter Theou), usually in the standard iconographic abbreviation of ΜΡ ΘΥ. Additionally, a number of hymns employ both Theotokos and Meter Theou—translating both as Mother of God can yield some rather nonsensical language, and it destroys the distinction that the hymnographer intended.

The usage that seems to be most dominant in English-speaking Orthodox churches in North America is to adopt the original term itself into English (something English speakers have traditionally done with foreign words almost since the earliest known history of the language), transliterating it simply as Theotokos. British usage gives preference to translating Theotokos as Mother of God.

Ever-Virginity

One of the more puzzling traditions regarding the Theotokos for modern Christians is the teaching that she is Ever-Virgin, that is, that she remained a virgin before, during, and eternally after the birth of Jesus Christ.

That the Holy Virgin Mary is Ever-Virgin (Aeiparthenos) is not to elevate her to some special status or to incite us to worship the creature rather than the Creator. Rather, it is an affirmation of who Christ Jesus is. Because He has chosen her to be his mother, to conceive Him, to give flesh to Him, to give birth to Him, we understand her as a finite dwelling place of the infinite God. Thus, because she is in this sense this new Holy of Holies, her ever-virginity is a natural characteristic of such an awesome reality.

The whole tradition of the Orthodox Christian Church has always held her to be in truth Ever-Virgin, knowing her personally from the beginning and then passing the truths on from one generation to the next, never expanding nor subtracting from what was known in the beginning. Except for a few instances here and there in history, never have Christians regarded her in any other fashion until relatively late in the Protestant traditions. There are many testimonies to her ever-virginity, so let's consider a few:

Testimony from Scripture

The principal understanding of the Virgin Mary as Ever-Virgin in Scripture is expressed in terms of her being a new Ark of the Covenant, a created thing which somehow contained the uncontainable God. The reason that St. Joseph the Betrothed (as tradition names him) did not enter into marital relations with her is that he understood her as one would understand the Ark, that she had been set aside for use by God, and that her womb had in some sense been made into a temple. The language used for the Virgin in the New Testament parallels that used for the Ark in the Old:

From an email circulated on the Internet:

For the first time God's presence has descended upon a person as the new ark of the Covenant. . . . Rene Laurentin speaks of the subtle use of ark imagery [early in Luke]. For instance, he shows how in 2nd Samuel 6, there was a journey to the hill country of Judah that the ark of the covenant took. Likewise, the same phrase is used to describe Mary's journey to the hill country. . . . Both david and Mary "arose and made the journey." In 2nd Samuel 6:2 and Luke 1:39. Laurent goes on to describe how when the Ark arrived and when Mary arrived, they were both greeted with "shouts of joy." And the word for shout or the word for Elizabeth's greeting, anafametezein, is very rare. It's only used in connection with the OT liturgical ceremonies that were centered around the Ark. It literally means to 'cry aloud, to proclaim or intone.'

Elizabeth greets Mary the same way the Ark of the Covenant was greeted. The entrance of the Ark and the entrance of Mary are seen then as blessing an entire household. Like Obededom's household was blessed, so Elizabeth sees her household as blessed. Laurentin goes on to talk about how both David and Elizabeth react with awe, "How shall the Ark of the Lord come to me?" David says in 2nd Samuel 6:9. And likewise Elizabeth says, "Why should the mother of the Lord come to me?" The Ark of the Covenant and the Mother of our Lord are in a sense two ways of looking at the same reality which is becoming clearer and more personal with Our Lady. Then finally, the Ark of the Covenant and Mary both remain in the respective houses for three months, 2nd Samuel 6:11 and Luke 1:56.

In Luke 1 and 2 we have the annunciation of Gabriel to Zecharaiah and six months later the annunciation by Gabriel to Mary, then nine months later Jesus is born, and thirty days later He is presented in the temple. You add up 180 days (in the six months) 270 days in te nine months and the 40 days in the presentation and it adds up to 490, which is a very rare number that is found in one of the most memorable prophecies in the OT, Daniel 9.. . .Luke is once again giving a surplus value, a surplus meaning to those who are really willing to dig deep into the text to see all of the inspired meanings behind what God has done to inaugurate the New Covenant salvation in Christ and in His Blessed Mother.

This is the Ark of the Covenant. Now let's go back and conclude our time in Revelation 11 and 12. We have Mary the Ark of the Covenant. We have Mary the true tabernacle. We have in Mary a figure for the New Jerusalem because at the end of Revelation, how is the New Jerusalem described? As being a bride that is pure and yet also being a mother of God's children Well, how is it that you could be at the same time virginally pure and maternally fruitful? It seems impossible in human nature, but not for Mary, not only in mothering Jesus, but in John 19 at the cross and also in Revelation 12 where we read at the very end of the chapter, verse 17, we discover that Mary becomes by grace the mother of all God's children.

How is it that our Lord would have brothers? Many look at the story of Ss. Mary and Joseph and see a young couple about to embark on their married life together, but Church tradition holds differently. St. Joseph was a much older man, a widower, and had children by his previous marriage, thus his sons were in some sense Christ's step-brothers, and their being older than Jesus can also account for some of the way He is treated by them as being the baby of the family, somewhat out of His mind. Joseph takes in Mary as something like his ward, because in leaving her life as a Temple virgin, she could not go out into the world alone. That is why Joseph, a righteous, respected man, was chosen to take her in. His being much older than her also accounts for the notion that they should have had relations -- she had already dedicated herself to a life of virginity, whereas he was a much older man who had already had his children and whose wife had died. Another possible understanding is that these "brothers" of our Lord were His cousins -- St. Jerome holds this view, that these were the children of St. Joseph's brother Cleopas, who had died and left his children and widow in Joseph's care, according to Jewish custom.

Additionally, both the Hebrew and Greek terms for "brother" are often used to refer to relatives who are not necessarily what we in English would term "brothers," i.e., perhaps a cousin or an uncle, or some other relative. For example, Abraham and Lot are called adelphoi in Gen. 14:14 in the Septuagint (the Greek translation of the OT used by the Apostles), though they are certainly not what we would call "brothers." Jacob and Laban are also called "brothers" (Gen. 29:15), though Laban would have been Jacob's uncle. In any event, the words do not mean the precise thing that the modern English "brother" does.

Beyond that, it is nowhere to be found in Scripture that any man other than the God-man Jesus Christ is called the child of Mary.

Some would cite the use of the "until" in Scripture ("...and he knew her not until [Greek = eos] her having brought forth her firstborn son..." (Matthew 1:25; Luke 2:7)) to indicate that after she gave birth to the God-man, that St. Joseph then "knew" her maritally. Again, this is a translation problem.

From this webpage:

This verse seems to be often translated as "he knew her not until after..." This is not, however, what is meant. The Greek original, eos, indicates the true meaning, of "he had no sexual relations with her prior to her giving birth." The Evangelist makes this statement in order to assure us that Joseph had no part in the conception of Jesus. The term eos ou does not require the understanding that he had relations with her after Christ was born. It merely indicates that, as regards the birth of Jesus, Joseph had not had relations with Mary prior to the birth, thus, he was not the father of Jesus. This is merely a usual turn of phrase, the use of a standard and familiar form of expression. This same term and meaning is used elsewhere in the Bible as a standard expression, and it clearly does not indicate what the heterodox (non-Orthodox) claim it does. At 2 Samuel 6:23, for instance, we read, "And Milchal, the daughter of Saul, had no child until [eos] her death. Did she, then, have children after her death? Of course not!, and neither did Joseph "know" Mary after the birth of Jesus. At Genesis 8:7, we read that Noah "sent forth a raven; and it went forth and did not return till [eos] after the water had gone from off the face of the earth." We know from Scripture that in fact, the raven never returned to the ark. It says that it did not return "until after," but in fact, it never returned at all. The Scripture says that "Joseph knew her not till after...", but in fact, he never "knew" her at all. In another example, the Bible says, 'The Lord said to my Lord, 'Sit at my right hand until [eos] I make Thine enemies Thy footstool" (Mark 12:36). Does this mean that Christ will cease to sit at the right hand of the glory of the Father once His enemies have been overcome? Of course not ! Hence, the Bible does not say that "Joseph knew her not until after she brought forth her first born, but then he did." The Bible says, "He did not know her before (up until) she had brought forth her firstborn," meaning simply and clearly, "Joseph was not the father. He had not come together with her before her pregnancy, thus he was not involved in the conception of Jesus."

Another testimony from Scripture is that on the cross, our Lord gave His holy mother into the care of the Apostle John (John 19:26). This might seem a merely practical thing to do, but if we recall the Mosaic Law would have dictated that she be given into the care of other natural children, since her firstborn Son was dying. Christ, Who kept the Law perfectly, would not have violated it in any detail, and so when He gave His mother to the Apostle to look after, He did so only because she had no other children who could take her in, St. Joseph having long since passed away.

Testimony From the Ancient Church

The Church continued to call the Theotokos the "Virgin" even after when she supposedly would have had other children, as some say. It would be a rather odd thing to keep calling a woman "the Virgin" and even "Ever-Virgin" when one was standing next to her other offspring in Church.

Additionally, throughout the earliest liturgies of the Church, she is continually called "Ever-Virgin." One can also find references to her ever-virginity in the Fathers' writings, such as in those of Peter of Alexandria, Epiphanius, Athanasius, Didymus the Blind, Jerome, Cyril of Alexandria, Leo, Sophronius of Jerusalem, John of Damascus, John Cassian, Ephrem of Syria, and the capitula of the II Council of Constantinople in 553 A.D. (In short, nearly everywhere.) One such example is in St. Ambrose of Milan (4th century): "The virgin did not seek the consolation of bearing another child" (See Letter 63; NPNF v.10, pg. 473). There are many other such quotes. Anyone familiar with the writings of the Church Fathers will see her being called "the Virgin" and "Ever-Virgin" frequently.

Hippolytus was a scholar, bishop, and martyr, who lived in or near Rome and wrote in Greek; he was martyred in A.D. 235. He is considered to be one of the most important witnesses as to how the early church worshipped.

Listen to some brief excerpts (ca. A.D. 210?) regarding the Blessed Theotokos:

But the pious confession of the believer is that, with a view to our salvation, . . . the Creator of all things incorporated with Himself a rational soul and a sensible body from the all-holy Mary, ever-virgin, by an undefiled conception, without conversion, and was made man in nature, but separate from wickedness: the same was perfect God, and the same was perfect man; the same was in nature at once perfect God and man." (AGAINST BERON AND HELIX., Frag VIII).

Notice that Hippolytus refers to Mary as all-holy, and ever-virgin. Since he does this in passing, we may be sure that he is introducing no new teaching about Mary, so that it was common to refer to Mary in these terms before Hippolytus wrote.

Thus, too, they preached of the advent of God in the flesh to the world, His advent by the spotless and God-bearing Mary in the way of birth and growth, and the manner of His life and conversation with men, ..." (A Discourse on the End of the World)

Here Hippolytus casually refers to Mary as spotless and God-bearing. I assume this latter term is the equivalent to Theotokos in the Greek, which means Bearer of God, commonly translated Mother of God (the Son). This title was that affirmed by the Council of Ephesus.</blockquote>

St. Ephrem (4th century):

Some dare to claim that Mary became fully Joseph's wife after the Savior's birth. How could she who was the dwelling-place of the Spirit, who was overshadowed by the divine power, ever become the wife of a mortal and bear children in pain, according to the ancient curse? It is through Mary, "blessed among women", that the curses uttered in the beginning have been removed according to which a child in such torments cannot be called blessed. Just as the Lord entered through all closed doors, so he came out if an original womb, for this virgin bore him truly and really without pain."

The Second Council of Constantinople, 553, Capitula II:

If anyone shall not confess that the Word of God has two nativities, the one from all eternity of the Father, without time and without body; the other in these last days, coming down from heaven and being made flesh of the holy and glorious Mary, Mother of God and always a virgin, and born of her: let him be anathema.

The ancient Christian titles for Mary, Theotokos ("Birth-giver to God") and Meter Theou ("Mother of God"), are not to be understood in the sense that she somehow created God. Even mothers giving birth to exclusively human children do not create their children. Rather, these titles for the Virgin are an affirmation that the Christ contained in her womb is indeed God, the Theanthropos ("God-man"). She is not His origin nor the source of the Godhead, but she did quite literally give birth to God. If we affirm that Jesus Christ is God, then we must call her Theotokos, for she gave birth to God Himself. Nestorios the heretic in the ancient Church refused to call her Theotokos, preferring instead Christotokos, because he couldn't get his mind around the idea that a creature could give birth to the Creator, yet is this scandal not at the heart of the Incarnation? Nestorios's doctrines insisted on a separation between the divine Logos and the man Jesus, that somehow the Son of God had inhabited a man, not that God became man as the Christian faith has always held. Is the one who was in her womb God? Then we must call her Theotokos.

Testimony From the Protestant Reformers

Though the Orthodox Church does not follow the teachings of the Protestant Reformers, their views regarding the Theotokos's ever-virginity are a point of commonality with Orthodoxy. Many of the major figures amongst the Protestant fathers in the faith believed in the Theotokos's ever-virginity.

John Calvin:

He says that she [Mary of Cleophas] was the sister of the mother of Jesus, and, in saying so, he adopts the phraseology of the Hebrew language, which includes cousins, and other relatives, under the term 'brothers.' - John Calvin, Commentary of the Gospel According to John, on John 19:25

The word 'brothers', we have formerly mentioned, is employed, agreeably to the Hebrew idiom, to denote any relative whatever; and, accordingly, Helvidius displayed excessive ignorance in concluding that Mary must have had many sons because Christ's 'brother' are sometimes mentioned. - John Calvin, Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke, vol. II, p. 215 (on Matthew 13:55)

[Note: Helvidius was a 5th-century Christian who denied the perpetual virginity of Mary and was rebuked and refuted by Jerome in his treatise, "On the Perpetual Virginity of Blessed Mary Against Helvidius"]

Huldrych Zwingli:

I give an example: taught by the light of faith the Christ was born of a virgin, we know that it is so, that we have no doubt that those who have been unambiguously in error have tried to make a figure ofspeech of a real virgin, and we pronounce absurd the things that Helvidius and others have invented about perpetual virginity. - Huldrych Zwingli. "Friendly Exegesis, that is, Exposition of the Matter of the Eucharist to Martin Luther, February 1527", in Selected Writings of Huldrych Zwingli, Volume Two, trans. and ed. by H. Wayne Pipkin, Pickwick Publications, 1984 p.275.

Then the pious mind finds wonderful delights in searching for the reasons why the lamb chose to be born of a perpetual virgin, but in this other case it finds nothing but a hopeless horror. [The other case that Zwingli here refers to is the Real Presence] - Huldrych Zwingli. "Subsidiary Essay on the Eucharist, August 1525", in Selected Writings of Huldrych Zwingli, Volume Two, trans. and ed. by H. Wayne Pipkin, Pickwick Publications, 1984 p.217.

Martin Luther:

A new lie about me is being circulated. I am supposed to have preached and written that Mary, the mother of God, was not a virgin either before or after the birth of Christ, but that she conceived Christ through Joseph and had more children after that. - Martin Luther, "That Jesus Christ Was Born a Jew", in Luther's Works, vol. 45, ed. Walther I. Brand, 1962, Muhlenberg Press, p. 199.

The form of expression used by Matthew is the common idiom, as if I were to say, 'Pharaoh believed not Moses, until he was drowned in the Red Sea.' Here it does not follow that Pharaoh believed later, after he had drowned; on the contrary, it means that he never did believe. Similarly when Matthew says that Joseph did not know Mary carnally until she had brought forth her son, it does not follow that he knew her subsequently; on the contrary, it means that he never did know her. Again, the Red Sea overwhelmed Pharaoh before he got across. Here too, it does not follow that Pharaoh got across later, after the Red Sea had overwhelmed him, but rather that he did not get across at all. In like manner, when Matthew says, 'She was found to be with child before they came together,' it does not follow that Mary subsequently lay with Joseph, but rather that she did not lie with him. - Martin Luther, "That Jesus Christ Was Born a Jew", in Luther's Works, vol. 45, ed. Walther I. Brand, 1962, Muhlenberg Press, p. 212.

John Wesley:

I believe that he was made man, joining the human nature with the divine in one person; being conceived by the singular operation of the Holy Ghost, and born of the blessed Virgin Mary, who, as well after as before she brought him forth, continued a pure and unspotted virgin. - John Wesley "Letter to a Roman Catholic"

Protestants who deny the ever-virginity of the Theotokos are breaking even with their own fathers in faith.

Sources

• Wikipedia:Theotokos

See also

• Akathists relating to the Theotokos
• Icons of the Theotokos

Published works

• Holy Apostles Convent. The Life of the Virgin Mary, the Theotokos. (ISBN 0944359035)

External links

General

• http://orthodoxinfo.com/general/evervirgin.htm
• http://orthodoxinfo.com/general/theotokosq&a.htm
• http://holytrinity.ok.goarch.org/Interesting%20Stuff/face_up_to_mary.html
• http://www.philthompson.net/pages/about/faq/15.html
• http://www.roca.org/OA/12/12f.htm
• http://aggreen.net/theotokos/theotokos.html

Audio

From Our Life in Christ:

• Understanding The Virgin Mary - Part 1
• Understanding The Virgin Mary - Part 2
• Understanding The Virgin Mary - Part 3

Categorii

Categorie:OrthodoxWiki

Categorie:Articole în limba engleză, propuse pentru a fi traduse