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81-542: According to the Gospel of Luke chapter 1 , Elizabeth was "of the daughters of Aaron". She and her husband Zechariah/Zachariah were "righteous before God, walking in all the commandments and ordinances of the Lord blameless" ( 1:5–7 ), but childless. While he was in the temple of the Lord ( 1:8–12 ), Zachariah was visited by the angel Gabriel : But the angel said to him: “Do not be afraid, Zechariah; your wife Elizabeth will bear you

162-459: A descendant of the prophet and priest Harun . Zachariah and his wife were both devout and steadfast in their duties. They were, however, both very old and they had no son. Therefore, Zachariah would frequently pray to God for a son. This was not only out of the desire to have a son but also because he wanted someone to carry on the services of the Temple of prayer and to continue the preaching of

243-619: A historical justification of the Christian faith – "did it happen?" – but to encourage faith – "what happened, and what does it all mean?" Following the author's preface addressed to his patron and the two birth narratives (John the Baptist and Jesus), the gospel opens in Galilee and moves gradually to its climax in Jerusalem: The structure of Acts parallels the structure of the gospel, demonstrating

324-458: A magician. The disciple Peter is given a notably more positive depiction than the other three gospels, with his failings either occluded or excused, and his merits and role emphasized. Despite this, he follows Mark's narrative more faithfully than does Matthew. Despite being grouped with Matthew and Mark, the Gospel of Luke has a number of parallels with the Gospel of John which are not shared by

405-573: A petition "Holy Mary, Mother of God, pray for us sinners now and at the hour of our death" was added later. The petition first appeared in print in 1495 in Girolamo Savonarola 's Esposizione sopra l'Ave Maria . The "Hail Mary" prayer in Savonarola's exposition reads: "Hail Mary, full of grace, the Lord is with thee; blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at

486-578: A prayer. All the evidence suggests that it took its rise from certain versicles and responsories occurring in the Little Office of the Blessed Virgin Mary , which just at that time was coming into favour among the monastic orders. Thomas Aquinas spoke of the name "Mary" as the only word added at his time to the Biblical text, to indicate the person who was "full of grace". But at about the same time

567-458: A son, and you are to call him John. He will be a joy and delight to you, and many will rejoice because of his birth, for he will be great in the sight of the Lord. He is never to take wine or other fermented drink , and he will be filled with the Holy Spirit even before he is born. The date on which this occurred, according to theologian Adam C. English, "is September 24, based on computations from

648-466: A two-volume work which scholars call Luke–Acts , accounting for 27.5% of the New Testament. The combined work divides the history of first-century Christianity into three stages, with the gospel making up the first two of these – the life of Jesus the messiah ( Christ ) from his birth to the beginning of his mission in the meeting with John the Baptist , followed by his ministry with events such as

729-517: Is a treasure of graces ... even for those souls who pray without meditating, the simple act of taking the beads in hand to pray is already a remembrance of God – of the supernatural". Martin Luther believed that Mary should be held in highest reverence, advocating the use of the first half of the Hail Mary (that is, "Hail Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed

810-458: Is by reading Luke in the context of similar Greco-Roman divine saviour figures (Roman emperors are an example), references which would have made clear to Luke's readers that Jesus was the greatest of all saviours. A third is to approach Luke through his use of the Old Testament, those passages from Jewish scripture which he cites to establish that Jesus is the promised Messiah. While much of this

891-447: Is familiar, much also is missing: for example, Luke makes no clear reference to Christ's pre-existence or to the Christian's union with Christ, and makes relatively little reference to the concept of atonement: perhaps he felt no need to mention these ideas, or disagreed with them, or possibly he was simply unaware of them. Even what Luke does say about Christ is ambiguous or even contradictory. For example, according to Luke 2:11 Jesus

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972-407: Is said to have been a daughter of Imran, and thus, a sister of Mary. Therefore, their children Jesus ( Isa ) and John ( Yahya ) are believed to have been cousins. In other accounts, Elizabeth is said to be a daughter of Fakudh, and a sister of Imran's wife Hannah. In Shia hadith she is named Hananah, and is identified as a sister of Mary's mother Hannah. Abu Basir recorded that Imam Ja'far al-Sadiq ,

1053-673: Is the Mandaic name for Elizabeth, the mother of John the Baptist. Enišbai is mentioned in chapters 18, 21, and 32 of the Mandaean Book of John . Gospel of Luke The Gospel of Luke is the third of the New Testament 's four canonical Gospels . It tells of the origins, birth , ministry , death , resurrection , and ascension of Jesus . Together with the Acts of the Apostles , it makes up

1134-589: Is the fruit of thy womb, Jesus.") as a sign of reverence for and devotion to the Virgin. The 1522 Betbüchlein (Prayer Book) retained the Hail Mary. The second part of the prayer used in Catholicism today ("Holy Mary, Mother of God, pray for us sinners now and at the hour of our death") was not in use in Germany at the time. Some Anglicans also employ the Hail Mary in devotional practice. Anglo-Catholic Anglicans use

1215-428: Is typically sung thrice at the end of Vespers during an All-Night Vigil , and occurs many times in the course of daily prayer. The Greek text, of which those in other languages are translations, is: Θεοτόκε Παρθένε, χαῖρε, κεχαριτωμένη Μαρία, ὁ Κύριος μετὰ σοῦ. εὐλογημένη σὺ ἐν γυναιξί, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου, ὅτι Σωτῆρα ἔτεκες τῶν ψυχῶν ἡμῶν. God-bearing Virgin, rejoice, grace-filled Mary,

1296-764: Is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, for thou hast borne the Saviour of our souls. The first is the older, and remains in use by the Old Believers as well as those who follow the Ruthenian recension (among them the Ukrainian Greek-Catholic Church and the Ruthenian Catholic Church ). The second, corresponding more closely to the Greek, appeared in 1656 under

1377-737: The Gospel of Luke : the Angel Gabriel 's visit to Mary (the Annunciation ) and Mary's subsequent visit to Elisabeth , the mother of John the Baptist (the Visitation ). It is also called the Angelical Salutation , as the prayer is based on the Archangel Gabriel's words to Mary. The Hail Mary is a prayer of praise for and of petition to Mary, regarded as the Theotokos (Mother of God). Since

1458-553: The Gospel of Mark , Marcion's gospel lacked any nativity story, and Luke's account of the baptism of Jesus was absent. The Gospel of Marcion also omitted Luke's parables of the Good Samaritan and the Prodigal Son . Hail Mary The Hail Mary ( Latin : Ave Maria ) or Angelical salutation is a traditional Catholic prayer addressing Mary, the mother of Jesus . The prayer is based on two biblical passages featured in

1539-665: The Orthodox , Lutheran and Anglican traditions on 5 September, on the same day with her husband Zacharias/ Zechariah . She is commemorated as a matriarch in the Calendar of Saints (5 September) of the Lutheran Church–Missouri Synod and Zacharias is commemorated as a prophet . She is also commemorated on 30 March in Eastern Orthodox Church ( Visitation ). Elizabeth (Arabic: Isha' , daughter of Faqudh ),

1620-496: The Sermon on the Plain and its Beatitudes , and his Passion , death, and resurrection. Most modern scholars agree that the main sources used for Luke were a), the Gospel of Mark , b), a hypothetical sayings collection called the Q source , and c), material found in no other gospels, often referred to as the L (for Luke) source . The author is anonymous; the traditional view that Luke

1701-702: The 16th century, the version of the prayer used in the Catholic Church closes with an appeal for her intercession . The prayer takes different forms in various traditions and has often been set to music. In the Latin Church , the Hail Mary forms the basis of other prayers such as the Angelus and the Rosary . In the psalmody of the Oriental Orthodox Churches a daily Theotokion is devoted to ascribing praise to

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1782-505: The 2nd century. Autographs (original copies) of Luke and the other Gospels have not been preserved; the texts that survive are third-generation copies, with no two completely identical. The earliest witnesses (the technical term for written manuscripts) for the Gospel of Luke fall into two "families" with considerable differences between them, the Western and the Alexandrian text-type , and

1863-479: The Evangelist was the companion of Paul is still occasionally put forward, but the scholarly consensus emphasises the many contradictions between Acts and the authentic Pauline letters (the view that the author, not necessarily Luke, met Paul is more common, perhaps including most scholars). The most probable date for its composition is around AD 80–90, and there is evidence that it was still being revised well into

1944-469: The Gospel of Luke clearly admired Paul, but his theology was significantly different from Paul's on key points and he does not (in Acts) represent Paul's views accurately. He was educated, a man of means, probably urban, and someone who respected manual work, although not a worker himself; this is significant, because more high-brow writers of the time looked down on the artisans and small business-people who made up

2025-540: The Gospel to Luke. The oldest complete texts are the 4th-century Codex Sinaiticus and Vaticanus , both from the Alexandrian family; Codex Bezae , a 5th- or 6th-century Western text-type manuscript that contains Luke in Greek and Latin versions on facing pages, appears to have descended from an offshoot of the main manuscript tradition, departing from more familiar readings at many points. Codex Bezae shows comprehensively

2106-538: The Greco-Roman world at large. He begins his gospel with a preface addressed to " Theophilus ": the name means "Lover of God", and could refer to any Christian, though most interpreters consider it a reference to a Christian convert and Luke's literary patron. Here he informs Theophilus of his intention, which is to lead his reader to certainty through an orderly account "of the events that have been fulfilled among us." He did not, however, intend to provide Theophilus with

2187-581: The Hail Mary, by which "we render to God the highest praise and return Him most gracious thanks, because He has bestowed all His heavenly gifts on the most holy Virgin ... the Church of God has wisely added prayers and an invocation addressed to the most holy Mother of God. ...We should earnestly implore her help and assistance; for that she possesses exalted merits with God, and that she is most desirous to assist us by her prayers, no one can doubt without impiety and wickedness." Soon after, in 1568 Pope Pius V included

2268-723: The Jewish calendar in accordance with Leviticus 23 regarding the Day of Atonement ." Zachariah doubted whereby he could know this since both he and his wife were old. The angel identified himself as Gabriel and told Zachariah that he would be "dumb, and not able to speak" until the words were fulfilled, because he did not believe. When the days of his ministry were complete, he returned to his house ( Luke 1:16–23 ). After this his wife Elizabeth became pregnant and for five months remained in seclusion. “The Lord has done this for me,” she said. “In these days he has shown his favor and taken away my disgrace among

2349-457: The Jews ( Antiquities of the Jews ). All three authors anchor the histories of their respective peoples by dating the births of the founders (Romulus, Moses, and Jesus) and narrate the stories of the founders' births from God, so that they are sons of God. Each founder taught authoritatively, appeared to witnesses after death, and ascended to heaven. Crucial aspects of the teaching of all three concerned

2430-730: The Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, for thou hast borne Christ the Saviour, the Deliverer of our souls. Богородице дѣво, радѹйсѧ, Благодатнаѧ Марїе, Господь съ тобою: благословена Ты въ женахъ, и благословенъ плодъ чрева Твоегѡ; якѡ Спаса родила еси дѹшъ нашихъ. Bogorodice děvo, radujsę, Blagodatnaę Marie, Gospodǐ sǔ toboju: Blagoslovena ty vǔ ženaxǔ, I blagoslovenǔ plodǔ čreva tvoego, jako Spasa rodila esi dušǔ našixǔ. Theotokos Virgin, rejoice, (or: Rejoice, O Virgin Theotokos) Mary full of grace, The Lord

2511-580: The Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen. Because recitation of the Angelus , a prayer within which the Hail Mary is recited three times, is usually accompanied by the ringing of the Angelus bell, words from the Ave Maria were often inscribed on bells. The Enchiridion Indulgentiarum (Indulgences Handbook) grants

Elizabeth (biblical figure) - Misplaced Pages Continue

2592-502: The Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, for thou hast given birth to the Saviour of our souls. or: God-bearing (or: Theotokos) Virgin, rejoice, O Mary, full of grace. The Lord is with thee. Blessed art thou amongst women. Blessed is the fruit of thy womb, for thou hast brought forth the Savior of our souls. The Aramaic version has been reconstructed (probably from Arabic) by Afram Barsoum in

2673-430: The Lord with thee. Praised thou among women, and praised the fruit of thy womb, because it was the Saviour of our souls that thou borest. To the Biblical texts this adds the opening invocation "Theotokos Virgin", the name "Mary", and the concluding phrase "because it was the Saviour of our souls that thou borest". Another English rendering of the same text reads: Mother of God and Virgin, rejoice, Mary full of grace,

2754-746: The Lord's message to the children of Israel before his death. God cured Elizabeth's barrenness and granted Zachariah a son, Yahya ( John the Baptist ), who became a prophet. God thus granted the wishes of the couple because of their faith, trust and love for God. In the Qur'an , God speaks of Zachariah, his wife, and John, and describes the three as being humble servants of the Lord: So We answered his prayer, granted him John, and made his wife fertile. Indeed, they used to race in doing good, and call upon Us with hope and fear, totally humbling themselves before Us. In Sunni Islamic reports of al-Tabari and al-Masudi , Elizabeth

2835-615: The Luminous Mysteries, is of comparatively recent origin, having been proposed by Pope John Paul II in 2002. Each decade of Ave Maria is preceded by the Our Father (Pater Noster or The Lord's Prayer ) and followed by the Glory Be (Gloria Patri) ( Doxology ). The repetition of the fixed-language prayers assists recitation from the heart rather than the head. Pope Paul V said that "the Rosary

2916-711: The Mother of God. In addition, the Eastern Orthodox Churches have a common private prayer quite similar to the Hail Mary, though without the explicit request for intercession. The Eastern Catholic Churches follow their respective traditions or adopt the Latin Church version, which is also used by many other Western groups historically branching from the Catholic Church, such as Lutherans , Anglicans , Independent Catholics , and Old Catholics . The Latin version of

2997-468: The Old Testament and always as a proclamation of joy in the coming of the Messiah (cf. Zeph 3:14, Joel 2:21; Zech 9:9; Lam 4:21). The Angel’s greeting to Mary is therefore an invitation to joy, deep joy. It announces an end to the sadness that exists in the world because of life’s limitations, suffering, death, wickedness, in all that seems to block out the light of the divine goodness. It is a greeting that marks

3078-586: The Roman Empire and Judaism. Regarding the Empire, Luke makes clear that, while Christians are not a threat to the established order, the rulers of this world hold their power from Satan, and the essential loyalty of Christ's followers is to God and this world will be the kingdom of God, ruled by Christ the King. Regarding the Jews, Luke emphasises the fact that Jesus and all his earliest followers were Jews, although by his time

3159-724: The Wilderness near Jerusalem. Elizabeth is mentioned in several books of the Apocrypha , most prominently in the Protevangelion of James , in which the birth of her son, the subsequent murder of her husband, as well as her and John's miraculous escape during the Massacre of the Innocents are chronicled. Elizabeth is revered as a saint in the Roman Catholic Church on 5 November, and in

3240-449: The account of the annunciation contained in chapter 9 of the apocryphal Infancy Gospel of Matthew . The second part of the prayer is taken from Elizabeth 's greeting to Mary as recorded in Luke 1:42: "Blessed art thou among women, and blessed is the fruit of thy womb." Taken together, these two passages are the two times Mary is greeted in chapter 1 of the Gospel of Luke . After considering

3321-548: The appearance of John the Baptist; second, the epoch of Jesus, in which the Kingdom of God was preached; and finally the period of the Church, which began when the risen Christ was taken into Heaven, and would end with his second coming . Luke's understanding of Jesus – his Christology – is central to his theology. One approach to this is through the titles Luke gives to Jesus: these include, but are not limited to, Christ ( Messiah ), Lord , Son of God , and Son of Man . Another

Elizabeth (biblical figure) - Misplaced Pages Continue

3402-468: The authentic letters of Paul the Apostle . The eclipse of the traditional attribution to Luke the companion of Paul has meant that an early date for the gospel is now rarely put forward. Most scholars date the composition of the combined work to around 80–90 AD, although some others suggest 90–110, and there is textual evidence (the conflicts between Western and Alexandrian manuscript families) that Luke–Acts

3483-471: The baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. In a loud voice she exclaimed: "Blessed are you among women, and blessed is the fruit of thy womb. But why am I so favored, that the mother of my Lord should come to me? As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. Blessed is she who has believed that the Lord would fulfill his promises to her!" Matthew Henry comments, "Mary knew that Elizabeth

3564-476: The beginning of the Gospel, the Good News." The word κεχαριτωμένη ( kecharitōménē ), here translated as " graceful ", admits of various translations. Grammatically, the word is the feminine perfect passive participle of the verb χαριτόω ( charitóō ), which means "to show, or bestow with, grace" and here, in the passive voice, "to have grace shown, or bestowed upon, one". The text also appears in

3645-547: The child. He asked for a writing tablet, and to everyone’s astonishment he wrote, “His name is John.” Immediately his mouth was opened and his tongue set free, and he began to speak, praising God. That is the last mention of Elizabeth, who is not mentioned in any other chapter in the Bible. The chapter continues with the prophecy of Zachariah (known as the Benedictus ) and ends with the note that John "grew, and became strong in spirit, and

3726-444: The differences between the versions which show no core theological significance. The gospel of Luke and the Acts of the Apostles make up a two-volume work which scholars call Luke–Acts . Together they account for 27.5% of the New Testament , the largest contribution by a single author, providing the framework for both the Church's liturgical calendar and the historical outline into which later generations have fitted their idea of

3807-466: The dominant view is that the Western text represents a process of deliberate revision, as the variations seem to form specific patterns. The fragment 𝔓 is often cited as the oldest witness. It has been dated from the late 2nd century, although this dating is disputed. Papyrus 75 (= Papyrus Bodmer XIV–XV) is another very early manuscript (late 2nd/early 3rd century), and it includes an attribution of

3888-485: The early church of Paul and were presumably Luke's audience. The interpretation of the "we" passages in Acts as indicative that the writer relied on a historical eyewitness (whether Luke the evangelist or not), remains the most influential in current biblical studies. Objections to this viewpoint, among others, include the claim that Luke-Acts contains differences in theology and historical narrative which are irreconcilable with

3969-567: The enabling power of the Spirit, expressed through non-discriminatory fellowship ("All who believed were together and had all things in common"), to be the basis of the Christian community. This community can also be understood as the Kingdom of God , although the kingdom's final consummation will not be seen till the Son of Man comes "on a cloud" at the end-time. Luke needed to define the position of Christians in relation to two political and social entities,

4050-619: The following way: There exist two variant versions in Church Slavonic : Богородице дѣво радѹйсѧ ѡбрадованнаѧ Марїе Господь съ тобою благословена ты въ женахъ, и благословенъ плодъ чрева твоегѡ, Якѡ родила еси Христа Спаса, Избавителѧ дѹшамъ нашимъ. Bogorodice děvo, radujsę, obradovannaę Marie, Gospodǐ sǔ toboju. blagoslovena ty vǔ ženaxǔ, i blagoslovenǔ plodǔ čreva tvoego, Jako rodila esi Xrista Spasa, Izbavitelę dušamǔ našimǔ. Theotokos Virgin, rejoice, (or: Rejoice, O Virgin Theotokos) Mary full of grace,

4131-646: The full form as now known in his revision of the Roman Breviary . The current Latin version is thus as follows, with accents added to indicate how the prayer is said in the current ecclesiastical pronunciation of Latin , as well as macrons to indicate the Classical vowel lengths: Ávē Marī́a, grā́tiā plḗna, Dóminus tḗcum. Benedícta tū in muliéribus, et benedíctus frū́ctus véntris túī, Iḗsūs. Sā́ncta Marī́a, Mā́ter Déī, ṓrā prō nṓbīs peccātṓribus, nunc et in hṓrā mórtis nóstrae. Āmēn. Hail Mary, full of grace,

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4212-661: The god who sent Jesus into the world was a different, higher deity than the creator god of Judaism. While no manuscript copies of Marcion's gospel survive, reconstructions of his text have been published by Adolf von Harnack and Dieter T. Roth, based on quotations in the anti- Marcionite treatises of orthodox Christian apologists , such as Irenaeus , Tertullian , and Epiphanius . These early apologists accused Marcion of having "mutilated" canonical Luke by removing material that contradicted his unorthodox theological views. According to Tertullian, Marcion also accused his orthodox opponents of having "falsified" canonical Luke. Like

4293-487: The great grandson of the Islamic Prophet Muhammad , had stated: " Hannah , the wife of Imran, and Hananah, the wife of Zechariah, were sisters. He goes on to say that Mary was born from Hannah and John was born from Hananah. Mary gave birth to Jesus and he was the son of the daughter of John's aunt. John was the son of the aunt of Mary, and the aunt of one's mother is like one's aunt." In Mandaeism , Enišbai ( Classical Mandaic : ࡏࡍࡉࡔࡁࡀࡉ , romanized:  ʿnišbai )

4374-430: The hour of our death. Amen. The prayer incorporates two greetings to Mary recorded in the Gospel of Luke : "Hail, full of grace, the Lord is with thee", and "Blessed art thou amongst women and blessed is the fruit of thy womb". In mid-13th-century Western Europe, the prayer consisted only of these words with the single addition of the name "Mary" after the word "Hail", as is evident from Thomas Aquinas 's commentary on

4455-404: The hour of our death. Amen." The petition was commonly added around the time of the Council of Trent . The Dutch Jesuit Petrus Canisius is credited with adding in 1555 in his Catechism the sentence Holy Mary, Mother of God, pray for us sinners. Eleven years later, the sentence was included in the Catechism of the Council of Trent of 1566. The catechism says that to the first part of

4536-439: The introduction by scribes of "proofs" for their favourite theological tenets. The Holy Spirit plays a more important role in Luke–Acts than in the other gospels. Some scholars have argued that the Spirit's involvement in the career of Jesus is paradigmatic of the universal Christian experience, others that Luke's intention was to stress Jesus' uniqueness as the Prophet of the final age. It is clear, however, that Luke understands

4617-439: The liturgical reforms of Patriarch Nikon of Moscow, and is in use by the Russian Orthodox Church , the Serbian Orthodox Church , the Bulgarian Orthodox Church and the Ukrainian Orthodox Church . The Hail Mary is the last prayer in Appendix V of the Roman Missal , the last of seven prayers under the heading "Thanksgiving After Mass". There it appears with "with you" instead of the traditional "with thee", "are you" instead of

4698-404: The majority of Christ-followers were gentiles ; nevertheless, the Jews had rejected and killed the Messiah, and the Christian mission now lay with the gentiles. The gospels of Matthew , Mark and Luke share so much in common that they are called the Synoptics , as they frequently cover the same events in similar and sometimes identical language. The majority opinion among scholars is that Mark

4779-415: The name "Jesus" was also added, to specify who was meant by the phrase "the fruit of thy womb". The Western version of the prayer is thus not derived from the Greek version: even the earliest Western forms have no trace of the Greek version's phrases: "Mother of God and Virgin" and "for thou hast given birth to the Saviour of our souls". To the greeting and praise of Mary of which the prayer thus consisted,

4860-432: The other synoptics : There are also several other parallels that scholars have identified. Recently, some scholars have proposed that the author of John's gospel may have specifically redacted and responded to the Gospel of Luke. Some time in the 2nd century, the Christian thinker Marcion of Sinope began using a gospel that was very similar to, but shorter than, canonical Luke. Marcion was well known for preaching that

4941-407: The partial indulgence for this prayer. The Hail Mary prayer of the Eastern Orthodox Church and Byzantine Rite Catholic Churches is similar to the first part of the Latin Church form, with the addition of a very brief opening phrase and a short concluding phrase. It is well known and often used, though not quite as frequently as in the Western Church. It appears in several canons of prayer. It

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5022-504: The people.” According to the account, the angel Gabriel was then sent to Nazareth in Galilee to her relative Mary , a virgin, betrothed to a man called Joseph , and informed her that she would conceive by the Holy Spirit and bring forth a son to be called Jesus . Mary was also informed that her "relative Elizabeth" had begun her sixth month of pregnancy, and Mary traveled to "a town in the hill country of Judah", to visit Elizabeth ( Luke 1:26–40 ). When Elizabeth heard Mary’s greeting,

5103-404: The prayer in much the same way as Roman Catholics , including use of the Rosary and the recitation of the Angelus . Many Anglican churches contain artistic depictions of the Virgin Mary , but only a minority use Marian devotional prayers such as the Hail Mary. That manifestation of veneration of Mary, decried by some Protestants as Mariolatry , was largely removed from Anglican churches during

5184-491: The prayer is the most common in English-speaking and other Western countries. Ave Maria, gratia plena, Dominus tecum. Benedicta tu in mulieribus, et benedictus fructus ventris tui, Iesus. Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc et in hora mortis nostrae. Amen. Hail Mary, full of grace, The Lord is with thee. Blessed art thou amongst women, And blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, Pray for us sinners, Now and at

5265-500: The prayer. The first of the two passages from the Gospel of Luke is the greeting of the Angel Gabriel to Mary, originally written in Koine Greek . The opening word of greeting, χαῖρε ( chaíre ), here translated "hail", literally has the meaning "rejoice" or "be glad". This was the normal greeting in the language in which the Gospel of Luke is written and continues to be used in the same sense in Modern Greek . Accordingly, both "hail" and "rejoice" are valid English translations of

5346-459: The relationship between rich and poor and the question of whether "foreigners" were to be received into the people. Mark, written around 70 AD, provided the narrative outline for Luke, but Mark contains comparatively little of Jesus' teachings, and for these Luke likely turned to a hypothesized collection of sayings called Q source , which would have consisted mostly, although not exclusively, of "sayings". Mark and Q account for about 64% of Luke;

5427-534: The remaining material, known as the L source , is of unknown origin and date. Most Q and L-source material is grouped in two clusters, Luke 6:17–8:3 and 9:51–18:14, and L-source material forms the first two sections of the gospel (the preface and infancy and childhood narratives). Luke was written to be read aloud to a group of Jesus-followers gathered in a house to share the Lord's Supper . The author assumes an educated Greek-speaking audience, but directs his attention to specifically Christian concerns rather than to

5508-603: The second half. The Hail Mary is an essential element of the Rosary , a prayer method in use especially among Roman Rite (Western) Catholics. The Eastern Catholic Churches say a similar version. The Rosary consists traditionally of three sets of five Mysteries, each Mystery being meditated on while reciting a decade (a set of ten) of Ave Maria. The 150 Ave Maria of the Rosary thus echo the 150 psalms . These Mysteries concern events of Jesus' life during his childhood (Joyful Mysteries), Passion (Sorrowful Mysteries), and from his Resurrection onwards (Glorious Mysteries). Another set,

5589-400: The speeches of Jesus and the Apostles, as such speeches were the mark of a "full" report, the vehicle through which ancient historians conveyed the meaning of their narratives. He seems to have taken as his model the works of two respected Classical authors, Dionysius of Halicarnassus , who wrote a history of Rome ( Roman Antiquities ), and the Jewish historian Josephus , author of a history of

5670-638: The story of Jesus . The author is not named in either volume. According to a Church tradition, first attested by Irenaeus ( c.  130  – c.  202 AD), he was the Luke named as a companion of Paul in three of the Pauline letters, but "a critical consensus emphasizes the countless contradictions between the account in Acts and the authentic Pauline letters." An example can be seen by comparing Acts' accounts of Paul's conversion (Acts 9:1–31, Acts 22:6–21, and Acts 26:9–23) with Paul's own statement that he remained unknown to Christians in Judea after that event (Galatians 1:17–24). The author of

5751-496: The traditional "art thou" and "your womb" in place of the traditional "thy womb": Hail, Mary, full of grace, the Lord is with you; blessed are you among women, and blessed is the fruit of your womb, Jesus. Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. Amen. The Hail Mary is the central part of the Angelus , a devotion generally recited thrice daily by many Catholics, as well as broad and high church Anglicans, and Lutherans who usually omit

5832-590: The universality of the divine plan and the shift of authority from Jerusalem to Rome: Luke's theology is expressed primarily through his overarching plot, the way scenes, themes and characters combine to construct his specific worldview. His "salvation history" stretches from the Creation to the present time of his readers, in three ages: first, the time of "the Law and the Prophets", the period beginning with Genesis and ending with

5913-541: The use of similar words in Syriac , Greek and Latin in the 6th century, Herbert Thurston , writing in the Catholic Encyclopedia concludes that "there is little or no trace of the Hail Mary as an accepted devotional formula before about 1050" – though a later pious tale attributed to Ildephonsus of Toledo ( fl. 7th century) the use of the first part, namely the angel's greeting to Mary, without that of Elizabeth, as

5994-456: The wife of Zakaria , the mother of Yahya , is an honored woman in Islam . Although Zachariah himself is frequently mentioned by name in the Qur'an , Elizabeth, while not mentioned by name, is referenced. She is revered by Muslims as a wise, pious and believing person who, like her relative Mary , was exalted by God to a high station. She lived in the household of Imran , and is said to have been

6075-450: The word ("hail" reflecting the Latin translation, and "rejoice" reflecting the original Greek). According to Pope Benedict XVI , "at first sight the term chaire “rejoice”, seems an ordinary greeting, typical in the Greek world, but if this word is interpreted against the background of the biblical tradition it acquires a far deeper meaning. The same term occurs four times in the Greek version of

6156-571: Was in the deserts" until his ministry to Israel began; so it is unknown how long Elizabeth and her husband lived after that ( Luke 1:65–80 ). Since the Medieval era, Elizabeth's greeting, "Blessed are you among women, and blessed is the fruit of thy womb," has formed the second part of the Hail Mary prayer. A traditional "tomb of Elizabeth" is shown in the Franciscan Monastery of Saint John in

6237-477: Was still being substantially revised well into the 2nd century. Charlesworth, James H. (2008). The Historical Jesus: An Essential Guide . Abingdon Press. ISBN   978-1-4267-2475-6 . Luke–Acts is a religio-political history of the founder of the church and his successors, in both deeds and words. The author describes his book as a "narrative" ( diegesis ), rather than as a gospel, and implicitly criticises his predecessors for not giving their readers

6318-714: Was the Christ at his birth, but in Acts 2:36 he becomes Christ at the resurrection, while in Acts 3:20 it seems his messiahship is active only at the parousia , the " second coming "; similarly, in Luke 2:11 he is the Saviour from birth, but in Acts 5:31 he is made Saviour at the resurrection; and he is born the Son of God in Luke 1:32–35, but becomes the Son of God at the resurrection according to Acts 13:33. Many of these differences may be due to scribal error, but others are argued to be deliberate alterations to doctrinally unacceptable passages, or

6399-424: Was the earliest of the three (about 70 AD) and that Matthew and Luke both used this work and the "sayings gospel" known as Q as their basic sources. Luke has both expanded Mark and refined his grammar and syntax, as Mark's Greek writing is less elegant. Some passages from Mark he has eliminated, notably most of chapters 6 and 7, which he apparently felt reflected poorly on the disciples and painted Jesus too much like

6480-500: Was time for Elizabeth to have her baby, she gave birth to a son. Her neighbors and relatives heard that the Lord had shown her great mercy, and they shared her joy. On the eighth day they came to circumcise the child, and they were going to name him after his father Zechariah, but his mother spoke up and said, “No! He is to be called John.” They said to her, “There is no one among your relatives who has that name.” Then they made signs to his father, to find out what he would like to name

6561-529: Was with child, but it does not appear that Elizabeth had been told anything of her relative Mary's being designed for the mother of the Messiah; and therefore what knowledge she appears to have had of it must have come by a revelation, which would be a great encouragement to Mary." After Mary heard Elizabeth's blessing, she spoke the words now known as the Magnificat ( Luke 1:46–55 ). Mary stayed with Elizabeth for about three months and then returned home. When it

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