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The doctrine became more widely known after Smith's death in 1844. The Heavenly Mother doctrine is taught by the Church of Jesus Christ of Latter-day Saints (LDS Church), [3] the Restoration Church of Jesus Christ, [4] [5] [unreliable source?] and branches of Mormon fundamentalism, such as the Fundamentalist Church of Jesus Christ of Latter-Day ...
Top LDS leaders in the 1800s seemed to accept the idea of a Heavenly Father and Mother pairing as common sense. [11]: 80 [12] According to one sermon by Brigham Young, Smith once said he "would not worship a God who had not a father; and I do not know that he would if he had not a mother; the one would be as absurd as the other."
Jesus's ascension into Heaven is described in Luke 24:50–53, Acts 1:1–11, and mentioned in 1 Timothy 3:16. In the Acts of the Apostles, forty days after the Resurrection, as the disciples look on, "he was lifted up, and a cloud took him out of their sight". 1 Peter 3:22 states that Jesus has "gone into heaven and is at the right hand of God ...
In Christian theology, the incarnation is the belief that the pre-existent divine person of Jesus Christ, God the Son, the second person of the Trinity, and the Logos (Koine Greek for 'word'), was "made flesh" [1] by being conceived through the power of the Holy Spirit in the womb of a woman, the Virgin Mary, [2] who is also known as the Theotokos (Greek for "God-bearer" or "Mother of God").
The virgin birth of Jesus is the Christian and Islamic teaching that Jesus was conceived by his mother, Mary, through the power of the Holy Spirit and without sexual intercourse. [ 1 ] Christians regard the doctrine as an explanation of the combination of the human and divine natures of Jesus .
The forefathers of the early church looked to Paul's Letter to the Galatians 4:4-5: "But when the fullness of time had come, God sent his Son, born of a woman, born under the law, to ransom those under the law, so that we might receive adoption", and related this to the woman spoken of in the Protoevangelium of Genesis 3:15: "I will put enmity between you and the woman, and between your ...
In his 1954 encyclical Ad Caeli Reginam "To the Queen of Heaven", Pius XII asserts that Mary deserves the title because she is the Theotokos "mother of God", because she is closely associated as the New Eve with Jesus' redemptive work, because of her preeminent perfection and because of her intercessory power. [10]
The Gospel of Mark names her once (Mark 6:3) [56] and mentions Jesus' mother without naming her in Mark 3:31–32. [57] The Gospel of John refers to the mother of Jesus twice, but never mentions her name. She is first seen at the wedding at Cana (John 2:1–12). [58]
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