What Happened To Jesus Mother Mary

Tomb of the Virgin Mary – Wikipedia

Church of the Sepulchre of Saint Mary, also known as the Tomb of the Virgin Mary, is a Christian tomb in the Kidron Valley, at the foot of the Mount of Olives, in Jerusalem, considered by Eastern Christians to be the burial place of Mary, Jesus’ mother. The tomb was built in the twelfth century. There is an agreement between religious congregations that has been in effect for 250 years that relates to the site.

History

Eastern Christianity’s Sacred Tradition teaches that the Virgin Mary died a natural death (theDormition of the Theotokos, or falling asleep), just like any other human being; that her soul was received by Christ upon death; and that her body was resurrected on the third day after her repose, at which time she was taken up, soul and body, intoheaven in anticipation of the general resurrection (theraphael).

According to one tradition, her grave was discovered to be empty on the third day.

In a speech delivered on June 25, 1997, Pope John Paul II stated that Mary had died naturally before being taken up into Heaven.

In response, Juvenal stated that on the third day following Mary’s burial, her tomb was discovered to be empty, with just her shroud remaining in the church of Gethsemane as a reminder of what had happened.

According to various traditions, it was theCincture of the Virgin Mary that was left behind in the tomb, or that she dropped herself during the Assumption of the Virgin Mary.

Archaeology

An archaeologist working for the Franciscan friars excavated the site in 1972. He discovered evidence of an ancient cemetery dating back to the 1st century; however, his findings have not yet been subjected to peer review by the wider archaeological community, and the validity of his dating has not been fully assessed. Following Bagatti’s interpretation of the remains, it appears that the cemetery’s original structure, which had three rooms (the real tomb being the inner chamber of the whole complex), was assessed in line with the conventions of the time period in question.

  1. On top of the grave, an edifice was constructed.
  2. Throughout the decades that followed, the church was demolished and rebuilt several times, but the crypt was preserved because it is believed to be the burial location of Prophet Isa’s mother, who is buried there (Jesus).
  3. Mary in the Valley of Jehoshaphat.
  4. The monastic structure was comprised of early Gothic columns, red-on-green paintings, and three towers that served as fortification.
  5. Despite the fact that this church was demolished by Saladin in 1187, the crypt was still preserved; all that remained were the south door and stairway, with the masonry from the upper church being used to construct the walls of Jerusalem.
  6. On Palm Sunday in 1757, the Greek Orthodox clergy seized control of a number of Holy Land sites, including this one, and evicted the Franciscans.

Throughout the centuries, the tomb has been held in trust by the Greek Orthodox Church of Jerusalem and the Armenian Apostolic Church of Jerusalem, while the grotto of Gethsemane has remained in the hands of the Franciscans.

The church

The rock-cut was created by The Tomb of Mary and its entrance, which is decorated with icons on its front side; the eastern apse of the crypt. There is now a glass encasement over the stone bench where the Virgin’s corpse was laid down. The cruciform chapel that protects the tomb has been dug in a rock-cut cave that was reached by a large descending stairway that dates back to the 12th century. It is preceded by a walled courtyard to the south. The chapel of Mary’s parents, Joachim and Anne, is located on the right side of the stairway (facing east).

  1. There is a chapel dedicated to Saint Joseph, Mary’s husband, which was originally constructed as a mausoleum for two additional female relations of Baldwin II, and is located on the left (towards the west).
  2. The eastapse is also home to the altars of the Greeks and Armenians.
  3. At the moment, the Muslims no longer have ownership rights to this property.
  4. Both the Armenian Patriarchate and the Armenian Apostolic Church of Jerusalem, as well as the Greek Orthodox Church of Jerusalem, are in control of the sanctuary.

Authenticity

It was carved out of the rock. In the eastern apse of the crypt, the tomb of Mary and its entrance, with its front side decorated with icons, are visible. There is now a glass encasing over the stone bench where the Virgin’s corpse was laid down. It was dug in a rock-cut cave, which was approached by a large descending stairway dating from the 12th century, and it serves as a protective structure for the tomb. It is preceded by a walled courtyard on the south side. The chapel of Mary’s parents, Joachim and Anne, is located on the right side of the stairway (facing east).

There is a chapel dedicated to Saint Joseph, Mary’s husband, which was originally constructed as a mausoleum for two additional female relatives of Baldwin II, and is located on the left (as one travels west).

The eastapse is also occupied by the altars of the Greeks and Armenians.

These lands are currently owned by the government, not the Muslims.

There is a Syrian Caltar on the western side. The shrine is divided between the Armenian Patriarchate, the Armenian Apostolic Church of Jerusalem, and the Greek Orthodox Church of Jerusalem. Smaller rights are granted to the Syrians, Copts, and Ethiopians.

Other claims

TurkmenKeraitesbelieve, in accordance with a Nestoriantradition, that another tomb of the Virgin Mary might be found inMary, Turkmenistan, a town that was formerly known as Mari. Other stories state that Jesus, after escaping the crucifixion, traveled to India with the Virgin Mary, where they lived until the end of their lives, according to the Bible. There is a belief within the Ahmadiyya movement that Mary was buried in the Pakistani town of Murree, and that her grave is currently housed at the shrine Mai Mari da Ashtan.

Another legend among the Christians of Nineveh in northern Iraq holds that the tomb of Mary is located in Erbil, with the location of the tomb being linked to the direction of tilt of the formerGreat Mosque of al-Nuriminaret inMosul, according to the tradition.

  • The crypt holding the tomb is reached through a staircase with 47 steps leading from the entryway. The lowest section of the entry stairwell
  • Saints Joachim and Anne Chapel, with icons of the two saints
  • A front decorated with symbols, as well as an entry door
  • The Tomb of Mary a front decorated with symbols, as well as an entry door
  • The Tomb of Mary The stone bench on which the Virgin’s corpse was laid down
  • The marble sarcophagus
  • And the marble sarcophagus. The western apse of the crypt has an image of Mary and Christ.

See also

  • The Abbey of Saint Mary in the Valley of Jehosaphat is located in the valley of Jehosaphat. The Feast of the Dormition of the Theotokos (according to Eastern Orthodox, Oriental Orthodox, and Eastern Catholic traditions)
  • The Assumption of Mary (which is the same event as the Assumption of Mary, but is seen differently by Roman Catholic theology)
  • The Assumption of Mary (which is the same event as the Assumption of Mary, but is viewed differently by Roman Catholic theology)
  • House of the Virgin Mary, a Catholic shrine atop the Turkish mountain of Koressos

References

  1. What Should a Mother Do?’ at AmericanCatholic.org
  2. United Nations Conciliation Commission’ at United Nations (1949). Working Paper on the Holy Places prepared by the United Nations Conciliation Commission for Palestine
  3. Cust, 1929, The Status Quo in the Holy Places prepared by the United Nations Conciliation Commission for Palestine On Wednesday, June 25, 1997, Pope John Paul II addressed a general audience
  4. Catholic Encyclopedia, The Tomb of the Blessed Virgin Mary
  5. Catholic Encyclopedia, The Holy Family
  6. Belt of the Holy Theotokos, by Father Demetrios Serfes, published on March 1, 1999, and archived from the original on January 31, 2010, retrieved on January 16, 2010
  7. Alviero Niccacci, “Archaeology, New Testament, and Early Christianity”Archived2012-10-23 at theWayback Machine, Studium Biblicum Franciscanum, Faculty of Biblical Sciences and Archaeology of the Pontifical University Antonianumin Rome
  8. Alviero Niccacci, “Archaeology, New Testament, and Early Christianity”Archived2012-10-23 at theWayback Machine, Studium Biblicum Franciscanum, Faculty of Biblical Sciences and Archaeology of the Work is still being done on the Church of the Holy Sepulchre (A Work in Progress)
  9. The Tomb of Mary
  10. Observe the rock-cut architecture
  11. The author Murphy-O’Connor (2008) writes on page 149 that In Helmut Koester’s Ephesos, Metropolis of Asia (2004), p.327, Vasiliki Limberis writes, “In two MMS. the author is said to be James the Lord’s brother
  12. In one, John Archbishop of Thessalonica, who lived in the seventh century.”
  13. AbHerbermann writes, “In two MMS. the author is said to be James the Lord’s brother
  14. In one, John Archbishop of The On September 27, 2006, the original version of this article was archived. Retrieved2014-08-01. The following is a CS1 maint: archived copy as title (link): Geary, 1878, page 88

Bibliography

  • Adomnán(1895). A pilgrimage to the Holy Land on Arculfus’s behalf (about the year A.D. 670). The Palestine Pilgrims’ Text Society (aboutArculf, p.17)
  • Antoninus of Piacenza (aboutArculf, p.17)
  • And Antoninus of Piacenza (aboutArculf, p.17) (1890). The Holy Places visited by Antoninus Martyr about the year 570 A.D are listed below. Clermont-Ganneau, C.S., Palestine Pilgrims’ Text Society, London, Palestine Pilgrims’ Text Society, London, Palestine Pilgrims’ Text Society, London, Palestine Pilgrims’ Text Society, London, Palestine Pilgrims’ Text Society, London, Palestine Pilgrims’ Text Society, London, Palestine Pilgrims’ Text Society, London, Palestine Pilgrims’ Text Society, London, Palestine Pilgrims’ Text Society, London, Palestine (1899). J. McFarlane’s translation of Archaeological Researches in Palestine, 1873-1874, from the French is available online. Vol. 1, London: Palestine Exploration Fund (pp. 20-21)
  • Cust, L.G.A. Vol. 1, London: Palestine Exploration Fund (pp. 20-21)
  • (1929). The current state of affairs in the Holy Places. High Commissioner of the Government of Palestine
  • Suzanne Olsson, H.M.S.O. for the High Commissioner of the Government of Palestine In Kashmir, Jesus was crucified. The Tomb of the Unknown (2019) | The claimed last burial location of Mary in Mari Ashtan, Pakistan, including images and further reference links
  • Fabri, F. (1896). Felix Fabri (approximately 1480–1483 A.D.) vol. I, part II, a collection of poems. Palestine Pilgrims’ Text Society (pp.464-469)
  • Geary and Grattan (pp.464-469)
  • And others (1878). From Bombay to the Bosphorus, a voyage across Asiatic Turkey is recounted in this book. Sampson Low, Marston, SearleRivington, and C.G. Herbermann published Vol. 2 in London (1901). The Catholic Encyclopedia is a resource for learning about the Catholic faith. Encyclopedia Press
  • G. Le Strange, G. Le Strange, G. (1890). Palestine Under the Control of the Moslems: From A.D. 650 to 1500, a description of Syria and the Holy Land is given. Committee of the Palestine Exploration Fund, London, OCLC1004386 (pp.210,219)
  • Maundrell, H., Committee of the Palestine Exploration Fund, London, OCLC1004386 (pp.210,219)
  • Maundrell, H., Committee of the Palestine Exploration Fund, London, OCLC1004386 ( (1703). A journey from Aleppo to Jerusalem during the Easter season in the year 1697. The Theatre Press in Oxford printed this edition. The Moudjir ed-dyn (p.102) is a fictional character created by the author (1876). Sauvaire is a French word that means “saved” (ed.). Histoire de Jérusalem et d’Hébron depuis Abraham jusqu’à la fin du XVe siècle de J.-C. : fragments de la Chronique de Moudjir-ed-dyn. (pp.27,33,193)
  • Murphy-O’Connor, J. Histoire de Jérusalem et d’Hébron depuis Abraham jusqu’à la fin du XVe siècle de J.- (2008). The Holy Land: An Oxford Archaeological Guide from the Earliest Times to the Year 1700 is a book on archaeology in the Holy Land. Oxford Archaeological Guides are published by Oxford University Press. Oxford University Press, p. 149, ISBN 978-0-19-923666-4. Oxford University Press. 2016-09-16
  • Retrieved 16 September 2016
  • J. Phokas, Phokas & Associates, Inc. (1889). Journey to the Holy Land on the Pilgrimage of Johannes Phocas. The Palestine Pilgrims’ Text Society (pp.20-21)
  • Pringle, Denys (pp.20-21)
  • Pringle, Denys (2007). The Churches of the Crusader Kingdom of Jerusalem: The city of Jerusalem, Vol. III, Cambridge University Press, ISBN 978-0-521-39038-5 (pp.287-306)
  • Roberts, A. The Churches of the Crusader Kingdom of Jerusalem: The city of Jerusalem, Vol. III, Cambridge University Press, ISBN 978-0-521-39038-5 (pp.287-306)
  • Roberts, A. The Churches of the Crusader Kingdom of Jerusalem (1886). The Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocrypha, Decretals, Memoirs of Edessa and Syriac documents, and Remains of the First Ages: Volume 8 of The Ante-Nicene Fathers: Translations of the Fathers’ Writings Down to A.D. 325: The Ante-Nicene Fathers: Translations of the Fathers’ Writings Down to A. Publishers: C. Scribner’s Sons
  • Vogüé, de
  • M. Vogüé (1860). Les églises de la Terre Sainte. (pp.305-313)
  • Warren, C.
  • Conder, C.R. Les églises de la Terre Sainte (1884). The Survey of Western Palestine: Jerusalem, London: Committee of the Palestine Exploration Fund, (pp.40, 402)
  • The Survey of Western Palestine: Jerusalem, London: Committee of the Palestine Exploration Fund, (pp.40, 402)
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External links

  • The Virgin Mary’s Tomb is located in Athens. Sacred Destinations gives a description of the interior and history of the site
  • Jerusalem provides a description of the inside and history of the site. Mary’s Tombat
  • Assumptions About Mary (comments on the historicity of the location) at Catholic Answers
  • O Svetoj zemlji, Jerusalimu I Sinajuat
  • O Svetoj zemlji, Je

The Virgin Mary’s Tomb is located in Athens, Greece. Holy Places gives an overview of the inside and history of the site; Jerusalem provides a description of the exterior and history of the place. Mary’s Tombat; Assumptions About Mary (comments on the historical accuracy of the site) at Catholic Answers; O Svetoj zemlji, Jerusalimu I Sinajuat; O Svetoj zemlji, Jerusalimu I Sinajuat; O Svetoj zemlji, Jerusalimu I Sinajuat; O Svetoj zemlji, Je

What Happened To Mary, The Mother Of Jesus, After The Crucifixion?

Is there any information on what happened to Mary Christ’s mother following the crucifixion of Jesus Christ?

Mary at the Cross

What happened to Mary, Jesus’ mother, following the crucifixion of Jesus Christ remains a mystery.

John takes care of Mary

What happened to Mary, Jesus’ mother, after Jesus was crucified?

After the Cross

In Acts 1:13-14 we read that the disciples “went up to the upper room, where they were staying, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot and Judas the son of James,” that they “with one accord were devoting themselves to prayer, together with the women and Mary the mother of Jesus, and his brothers,” and that they “were devoting themselves to prayer, together with the women and Mary (Acts 1:14).

That Mary, Jesus’ mother, had joined the disciples and became a member of the early church is demonstrated by this passage.

There are a few Catholic Church historians who believe that Jesus appeared first to Mary and then to the other disciples, but this does not appear to be consistent with Scripture because there were two women who came to the tomb and discovered that the stone had been rolled away, according to the Bible.

The conclusion is that we simply do not know what happened to Mary following the crucifixion of Jesus Christ.

So that’s pretty much the limit of what we know about Mary after she died on the cross. Beyond these facts, it is not advisable to conjecture or theorize since we may be completely incorrect, and leaving matters to human speculation is a perilous foundation upon which to place one’s faith.

Conclusion

In Acts 1:13-14 we read that the disciples “went up to the upper room, where they were staying, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot and Judas the son of James,” that they “were devoting themselves to prayer, together with the women and Mary the mother of Jesus, and his brothers,” and that they “were devoting themselves to prayer with one accord with Mary the mother of Jesus (Acts 1:14).

That Mary, Jesus’ mother, had joined the disciples and become a member of the early church is demonstrated by this passage.

While there are a few Catholic Church historians who believe that Jesus appeared first to Mary and then subsequently to the other apostles, this does not appear to be consistent with Scripture, as there were two women who went to the tomb and discovered that the stone had been moved away from beneath them.

The conclusion is that we just do not know what happened to Mary following the crucifixion.

After the cross, that is pretty much the sum of our knowledge of Mary.

What happened to Mary?

QuestionAnswer Mary, the mother of the Lord Jesus Christ, is one of the most renowned women to have ever lived and is considered to be one of the most important figures in history. In spite of the fact that she has a well-known surname, nothing is known about the lady herself. Little is also known about her upbringing or life after her Son, Jesus, returned to His heavenly Father (John 16:28, Acts 1:19–11). So, what happened to Mary after the events of the gospels were recorded? In Luke 1:26–27, we learn that God sent the angel Gabriel to Mary to deliver a message to her, and that she was an unmarried virgin girl at the time.

  1. The Holy Spirit empowered Mary to get pregnant as a virgin, and the Child she bore had no earthly father because of this (Matthew 1:20; Luke 1:35).
  2. As a result of their marriage, Joseph was referred to as the father of Jesus, despite the fact that he was not (Matthew 1:21–24; 13:55).
  3. Immediately following Jesus’ birth, as required by Jewish tradition (Exodus 13:2; Leviticus 12:6–8), Mary and Joseph carried the newborn Jesus to the temple to introduce Him before the Lord and make the appropriate sacrifice.
  4. During the blessing of the Child, an old lady, Anna, and an elderly man, Simon, prophesied over Him, giving Mary a glimpse of the pain that would one day pierce her heart when her Son would be crucified as a substitute for the sins of the world (Luke 2:34–35).
  5. With His actual identity now revealed to Him, Jesus spent most of His time in the temple with the priests and teachers, impressing them with His knowledge.
  6. They had traveled for more than a day before they noticed He was not with them.
  7. When they discovered Him, Mary communicated her dissatisfaction in the way a normal mother would, and she reprimanded Him for frightening them in that manner (verse 48).

He’d been invited to a wedding in the Galilean town of Cana (John 2:1–10), and he accepted the invitation.

In the next verses, Jesus quietly accomplished His first miracle, converting about 150 gallons of water into excellent wine (verses 6–10).

Due to the fact that only Mary is named, and not her husband Joseph, it appears as though her husband had died at some time during Jesus’ childhood years.

After the wedding at Cana, the next time Mary is mentioned is in Matthew 12:46–48, which describes an episode in which she and Jesus’ brothers summoned Him while He was preaching.

In John 7:2–5, Jesus’ brothers attempted to prevent Him from carrying out the mission that God had given Him.

In John 19:25–27, we encounter Mary once again at the crucifixion.

From the cross, Jesus turned to His disciple John and instructed him to look after His mother from that point forward.

It’s possible that Jesus chose John to care for Mary because He was aware that His own brothers were not yet believers and that He wanted His mother to be with someone who believed in Him was the reason for His choice.

She was one of the one hundred and twenty people (according to Acts 1:15) who were baptized in the Holy Spirit in Jerusalem on the day of Pentecost (Acts 2:1–4), according to the Bible.

The appearance of Mary at the Feast of the Annunciation is the Bible’s final mention of her.

Many academics believe that Mary spent her final years in John’s house, either in Jerusalem or in Ephesus, as a result of his death.

While it is true that God picked Mary for a specific mission, we also know that she had to acquire redemption by faith in her Son, just as we all do (Romans 3:23; Ephesians 2:8–9; Acts 4:12).

She did not enter heaven because she gave birth to Jesus; rather, she entered heaven because she placed her faith in His shed blood as payment for her sin (see 1 Thessalonians 5:9–10; 2 Timothy 2:11). Go back to the page with all of the Bible questions. Was Mary ever found out what happened to her?

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What happened to the family of Jesus after his death and resurrection?

“What happened to Jesus’ family after his death and resurrection?” you might wonder. Ensign, September 1975, pp. 36–37 Professor Gerald N. Lund of the Department of Seminaries and Institutes is a curriculum specialist. However, while the answer to this question is yes, it is crucial to remember that the authors of the New Testament did not seek to provide a complete picture of Jesus’ personal or familial life. Ultimately, they wanted to show Jesus as the Christ while also communicating the significance of that reality to the rest of humanity.

  • We do know that Jesus had four brothers and at least three sisters, if not more, according to tradition.
  • “Isn’t this the carpenter’s son?” they said, astonished, and “isn’t his mother’s name Mary?” they inquired.
  • Aren’t they all here with us?” Italics are mine.) (Matt.
  • Although there is little information available about Joseph’s subsequent life, most scholars believe that he died somewhere during the 18 years that elapsed between the family’s return to Jerusalem when Jesus was 12 (see Luke 2:41–50) and the beginning of Christ’s canonical ministry.
  • (See, for example, John 19:25–27.) The brothers of Jesus—or, to be more precise, the half-brothers of Jesus—are given extra attention, as a result of this.
  • However, it appears that they were converted shortly afterward, because Luke records that the Church gathered in “prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren” immediately after Christ’s ascension into heaven.
  • (See 1 Corinthians 15:7 for further information.) More is known about James than about any of the other brothers of Jesus, including Peter and John.

For example, he plays a key part in the historic Jerusalem Council, which addressed the topic of circumcision for Gentiles and was presided over by the pope.

(See Acts 15:19–20 for further information.) It’s worth noting at this point that some people mistakenly believe that the James of Acts 15 was James, the son of Zebedee, who served in the early church’s presidency with Peter and John.

(See Acts 12:1–2 for further information.) This occurred in the year A.D.44, five or six years before the Jerusalem Council was convened.

1:19) and is included among the “pillars” of the church, along with Peter and John.

In addition, the fact that during the Jerusalem Council, James announced what was to be the official policy of the church would lend further credence to that hypothesis.

The epistle of James was written by James, Jesus’ brother, and is known as the Book of James.

(See James 1:5–6 for further information.) Interestingly, James does not refer to himself in that epistle as the Lord’s brother, but rather as his servant, which is a significant distinction.

Despite the fact that he did not identify himself as an apostle, the fact that his letter would be recognized and acknowledged as authoritative implies that he, too, may have been a disciple of Jesus.

The only reference to Mary after the crucifixion is found in Acts 1:14, which refers to her meeting with the Church immediately after the ascension of her Son.

Ancient legends, which are not always trustworthy, tell us that Mary was affiliated with the church in Jerusalem for many years before accompanying John to Ephesus, where she died a few months later.

Luke is upfront about the fact that he is writing his gospel on material he has acquired from eyewitnesses to the events of Jesus’ life.

(See Acts 24:26–27 for further information.) Caesarea was just approximately 50 miles northwest of Jerusalem, making it a convenient stopover.

Some distinguishing elements of Luke’s gospel lend credence to the notion that Mary was one of Luke’s primary sources.

The visits of the angel Gabriel, as well as the subsequent visit of the wise men, are recorded in Matthew, but it is to Luke that we turn to learn of the manger and the shepherds, the packed inn, and the swaddling garments that we are directed.

It is so unlike from the rest of his work that one researcher referred to these poems as “translate Greek,” a phrase that would perfectly fit the notion that this knowledge was provided by Mary.

Nonetheless, the evidence we do have clearly implies that the Savior’s family played active and significant roles in the creation and history of the Church of Jesus Christ during its early development and history.

Where did Mary live after the Resurrection?

Christians believe that Jesus rose from the grave and ascended into heaven, according to the Scriptures. But what happened to his mother after that? While those sentences do not supply us with a specific address, they do present us with a number of hints. At the time of Jesus’ death, it is generally considered that his foster-father Joseph had already died, according to traditional accounts. As a result, Jesus would be the primary family member responsible for caring for his ailing mother. More information may be found at: Is it possible that Jesus and Joseph were true carpenters?

Jesus called out to his mother and the disciple whom he adored who were standing nearby, and he said to his mother, “Woman, see!

(See also John 19:26-27.) The majority of biblical experts agree that the “beloved disciple” was St.

Jerusalem

Because it is documented in the book of Acts, it appears that John looked for her while she was in Jerusalem at the time. Once they reached Jerusalem from the mount called Olivet, which is a short distance away from the city and only one sabbath day’s journey away, they went up to the upper room, where they were staying: Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, Simon the Zealot and Judas the son of James. All of these people, together with the women and Mary the mother of Jesus, as well as his brothers and sisters, joined together in prayer.

The “Way of the Cross” was where Mary spent the remainder of her life, according to legend, walking it every day and repeating the steps taken by her son.

More information may be found at: Find out more about the grotto in Turkey where Saint Peter said Mass.

A second site in Jerusalem, known as the Church of the Dormition, is maintained by Benedictine monks and is dedicated to Mary, mother of Jesus.

Ephesus

On the other hand, there is a story that John the Evangelist was born in the city of Ephesus, which is supported by historical evidence. Numerous people think that because John resided in this location, the Virgin Mary also dwelt there with him and that her ascension to heaven occurred there as well. Some private visions of Blessed Anne Catherine Emmerich in the nineteenth century, which identified Ephesus as the location of the Virgin Mary’s home, served to further cement this conclusion. More information may be found at: In the ancient city of Ephesus, there are five Christian sites worth seeing.

Make sure to go through the slideshow below to learn about some of the earliest depictions of the Virgin Mary.

Did the Virgin Mary die and, if so, where?

The year 1999 saw me traveling around Israel and the Holy Land, including a stop at the Basilica of the Dormition, where we were informed that the Virgin Mary had died. Years later, I traveled to Ephesus, where I stopped at a little house where we were informed Mary had lived and died. Saint Paul VI paid a visit to the residence in 1967, and Saint John Paul II delivered Mass there in 1979. My concern is this: Why hasn’t the church reached a judgment on the correct location of Mary’s death, given the historical significance of the issue?

  1. Theological conjecture has been a source of amusement for generations, and the church has never given a conclusive response to the topic.
  2. Some theologians believe that, because death is a result of sin, Mary would not have had to die if she had not committed sin.
  3. The topic of where Mary spent her final years on earth has been debated for centuries, but there are two solid historical traditions to consider.
  4. Other evidence, on the other hand, appears to indicate that Mary traveled to a location near Ephesus (modern-day Turkey) and remained there until she was taken up into heaven, under the protection of the apostle John.
  5. The validity of each tradition has never been explicitly determined by the church.
  6. The solution to your inquiry has been lost to the pages of history and is unlikely to be discovered again.
  7. You can reach Father Doyle at [email protected] with any inquiries.

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What happened to Mary the Mother of Jesus?

It is in the Gospel of John that we may find the most definitive solution to the question of what happened to Mary (the mother of Jesus) following Jesus’ crucifixion (John 19). Mary, along with John the disciple, was said to have been standing near the crucifixion of Jesus, according to the Scripture. In the presence of their daughter, Jesus tells her, “Dear woman, here is your son.” He then goes on to tell her that he loves her and that the disciple he loves him. “Here is your mother,” he says to his follower after that.

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It is obvious from this that Jesus delegated responsibility for the care of his mother Mary to the Apostle John.

After seeing his mother and the disciple whom he adored standing nearby, Jesus addressed her as “Woman, here is your son,” and the disciple as “Dear disciple, here is your mother.” She was welcomed into the home of this disciple from that point forward.

The Last Time We Hear Of Mary

The last time anything is spoken about Mary in the Bible is on the Feast of Pentecost (Acts 1:14). She is identified among those who were in the top chamber, all of whom were united in continual prayer with one another. Following this, the Scriptures are deafeningly silent on the specifics of how the rest of her life was lived or how she died. A common notion among researchers is that she died as a result of old age. Follow THE BIBLE ANSWER on social media platforms such as Facebook and Instagram!

Where Is Mary Buried?

We are not going to make you wait for an answer to come in. Mary, the Mother of God, is not commemorated in any way. Instead, the following is what transpired. In the course of her earthly existence, the Immaculate Mother of God, the eternally Virgin Mary, was assumed body and soul into heavenly glory, as stated in the Bible. When Pope Pius XII issued the encyclicalMunificentissimus Deus in 1950, he formally declared the Assumption of Mary to be a doctrine of the Catholic Church, which was officially recognized as such the following year.

In order for Catholics to comprehend the reasons behind the dogmas, not just on the level of apologetics, but also on a very personal level, it is essential that they do so.

“The Assumption of the Virgin” by Titian is a masterpiece.

Scriptural Objection

A recurrent charge leveled against the Catholic Church is that different popes “create” new dogmas. The allegation of “invention” is frequently leveled because there is no explicit Scriptural event to support it. The fact that Mary’s Assumption is not clearly described as a historical occurrence in the Gospel of Matthew is correct. For many individuals, this is the end of the story. In the Protestant tradition, many people are cautious, if not contemptuous, of any theological position that is not explicitly stated in Scripture, according to the belief (” sola Scriptura “), which holds that there can be no theological certainty apart from the written Gospel.

  1. As Bishop Fulton Sheen reminds us, “The Church had already spread over the entire Roman Empire before a single book of the New Testament had been composed.” There were already a large number of martyrs in the Church long before the Gospels or the Epistles were written.
  2. —Fulton Sheen, The World’s First Love But, if Mary had been taken up into Heaven, it is very certain that the event would have been recorded in Scripture, isn’t it?
  3. Sacred Scripture does not operate in this manner, which can be frustrating.
  4. Many of the deeds of the Apostles—including those of Mary, Queen of the Apostles—have gone undocumented for a variety of reasons.
  5. In Christ’s private existence, he remained exactly that: private.
  6. Are we, on the other hand, willing to assert that nothing significant occurred over these three decades?
  7. Even in the context of His public existence, not everything that Jesus did was recorded in the Scriptures.
  8. (Even the longest Gospel may be read in approximately an hour and fifteen minutes.) In no way does Scripture claim to offer an entire account of every aspect of Christ’s life; rather, it does not make the claim that it does so.
  9. Is it reasonable to expect all of Jesus’ actions to be recorded in Scripture if many of his actions are not recorded in Scripture?
  10. For the sake of Sheen’s argument, many early Christians acted on the basis of direct talks and interactions with Christ, and/or people who genuinely interacted with Christ.

This leads to a number of extremely fascinating questions when it comes to the Assumption of Mary, which we will explore further below.

Historical Invention?

On the other hand, there are many who argue that the Assumption was invented by Pope Pius XII in 1950, rather than on biblical basis. They argue that the entire concept was taken out of thin air by the pope. Was that the case? Despite the fact that it is a magnificent text in its own right,Munificentissimus Deus expressed something that Catholics already believed—and had believed for a long time before it was published. Even if you had asked a Catholic in 1940 if the Catholic Church taught the dogma of the Assumption, he would almost certainly have replied in the yes, according to historical evidence.

  1. Catholics have already been praying the Assumption as one of the Glorious Mysteries of the Rosary for centuries by the time of Pope Pius XII in 1950.
  2. Titian’s The Assumption of the Virginin 1516, Correggio’sAssumption of the Virginin 1522, and Rubens’Assumption of the Virgin Maryin 1626 were among the works showing Mary’s Assumption.
  3. By 1950, old Catholic churches all over the world had been named in honor of Mary’s Assumption, which was celebrated on August 15th.
  4. For example, Dr.
  5. Considering the old Christian maxim, lex orandi, lex credendi, this is not a trivial problem to raise at this stage (the law of worship is the law of belief).

Theological Questions, or Lack of Questions

In the early 8 thCentury, Saint John Damascene posited the logic as to why Mary was assumed into Heaven. He writes,”It was fitting that she, who had kept her virginity intact in childbirth, should keep her own body free from all corruption even after death. It was fitting that she, who had carried the Creator as a child at her breast, should dwell in the divine tabernacles.” —St. John Damascene, a.k.a. The detractors of the Assumption insist that there is no biblical evidence for Mary’s Assumption, yet the prominent Christians who weighed in on the matter frequently offered Scripture as their primary basis of belief.

Saint Albert writes,“From these proofs and authorities and from many others, it is manifest that the most blessed Mother of God has been assumed above the choirs of angels.

What is terribly difficult is finding Christian theologians whorefusedto accept it, or for that matter, even offered objection.

Habeas Corpus

Whenever non-Christians dismiss the concept of Christ’s resurrection, Biblical academics frequently answer by posing the question, “What happened to Christ’s body?” It’s a reasonable question. Even if one excludes from consideration the possibility of the Resurrection, there are only a few alternatives (his enemies took the corpse, his friends stole the body, Jesus staged his death), and none of them make much sense. Moreover, as some Biblical scholars have observed, if his opponents took the corpse, why not just produce it and use it as the most powerful conceivable proof against the reality of Christianity?

  1. If Jesus had pretended to die, he would have required the soldiers to be in on the plot as well, which they were not.
  2. Furthermore, you can only fake your death for a certain period of time before you are confronted with a genuine death that cannot be faked.
  3. Those who do not believe in Mary’s assumption might be interested in hearing our responses.
  4. If yes, what is the reason behind this?
  5. What’s the deal with hers?
  6. The remains of saints were revered by Christians, and when they did so, the bodies were taken to a secure place: the Roman catacombs, which are still in existence today.
  7. The grave would have been marked with Mary’s name, and it would have been known to practically every Christian on the face of the planet.

The Assumption of the Virgin Mary (Rubens) /Rolf Kranz, original work licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.

“However, as Pope Pius XII points out, the Church has never sought for or suggested the devotion of the Blessed Virgin’s corporeal relics to the general public.” That’s a reality that ought to be considered.

It is extremely advised that every church altar be embellished with an embedded first-class relic of great importance.

But it is true.

That would be an exceedingly strange answer from a Christian, unless, of course, they thought that Mary’s corpse had already been taken up to the heavenly realm.

They are quite ornate and feature a large number of religious artifacts, icons, and censors.

Every claimant says that was the final spot she fell asleep or died for a brief period before being assumed body and soul into the presence of the Almighty.

Catholics, on the other hand, are under no obligation to be interested or to wonder. We believe that Mary’s body and soul are in the presence of her holy Son in the presence of the angels in heaven.

Conclusion

In the Catholic community, the Assumption of Mary is a source of tremendous happiness. Bishop Fulton Sheen writes in his book, The World’s First Love, that the world is in the throes of despair, but that the Church has an answer. “The Mystical Body of Christ urges the hopeless to reflect on the two most terrible wounds the planet has ever received: the empty tomb of Christ and the empty tomb of Mary,” he says in his book. It is our Catholic faith that the image of the empty tomb should inspire hope and excitement in our hearts and minds.

Images: Death and Assumption of the Virgin by Fernando Yáez de la Almedina (public domain), through Wikimedia Commons; Death and Assumption of the Virgin by Fernando Yáez de la Almedina (public domain), via Wikimedia Commons Additionally, check out 5 Historical Proofs of Jesus’ Resurrection.

What happened to the early Christians after the Resurrection?

John Clark is a published novelist as well as a speechwriter.

was his debut novel.

He has published hundreds of articles and blogs about Catholic family life and apologetics, which have appeared in publications such as Magis Center, Seton Magazine, Catholic Digest, and Homiletic and Pastoral Review, among others.

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