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anointed Jesus' head none mentioned: Simon the Leper Luke 7: city/town in Galilee, probably Nain [note 1]: 49 unnamed sinful woman: cried on, anointed & hair-dried Jesus' feet none mentioned: Simon the Pharisee Luke 10: unnamed village [note 2] Mary sat at Jesus' feet listening to Jesus Martha Martha John 11–12: Bethany, village in Judea Mary
R. Hepburn posits that while Matthew 28:9 records Mary Magdalene and the other Mary taking hold of Jesus’ feet and worshiping Him after His resurrection, the encounter recorded in John 20:17 is a different (likely earlier) encounter when Mary Magdalene is alone with the risen Christ.
Mother of God: Mary, as the mother of Jesus, is the Theotokos (God-bearer), or Mother of God. Virgin birth of Jesus: Mary conceived Jesus by action of the Holy Spirit while remaining a virgin. Perpetual Virginity: Mary remained a virgin all her life, even after the act of giving birth to Jesus.
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The chapter may be divided into three distinct sections. Verses 1-18 describe events at Jesus' empty tomb when it is found empty and the appearance of the risen Jesus to Mary Magdalene (see Noli me tangere). The second section describes Jesus' appearances to his disciples, while the final two verses relate why the author wrote this gospel. [5]
Mariology seeks to relate doctrine or dogma about Mary to other doctrines of the faith, such as those concerning Jesus and notions about redemption, intercession and grace. Christian Mariology aims to place the role of the historic Mary in the context of scripture, tradition and the teachings of the Church on Mary.
The pre-Trent version of the Hail Mary (that is, "Hail Mary, full of grace, the Lord is with thee. Blessed art thou among women and blessed is the fruit of thy womb, Jesus.") was retained by Martin Luther as a sign of reverence for and devotion to the Blessed Virgin. [ 29 ]
Christ in the House of Martha and Mary by Tintoretto, 1570s. Jesus at the home of Martha and Mary, in art usually called Christ in the House of Martha and Mary, and other variant names, is a Biblical episode in the life of Jesus in the New Testament which appears only in Luke's Gospel (Luke 10:38–42), immediately after the Parable of the Good Samaritan (Luke 10:25–37). [1]