Question: Who is interested in the effects of harsh environment on humans?

Answer: Biologists

Researchers include biologists, geologists, oceanographers, physicists, astronomers, glaciologists, and meteorologists. Geologists tend to study plate tectonics, meteorites from outer space, and resources from the breakup of the supercontinent Gondwana. Glaciologists in Antarctica are concerned with the study of the history and dynamics of floating ice, seasonal snow, glaciers, and ice sheets. <hl> Biologists , in addition to examining the wildlife, are interested in how harsh temperatures and the presence of people affect adaptation and survival strategies in a wide variety of organisms. <hl> Medical physicians have made discoveries concerning the spreading of viruses and the body's response to extreme seasonal temperatures. Astrophysicists at Amundsen–Scott South Pole Station study the celestial dome and cosmic microwave background radiation. Many astronomical observations are better made from the interior of Antarctica than from most surface locations because of the high elevation, which results in a thin atmosphere; low temperature, which minimizes the amount of water vapour in the atmosphere; and absence of light pollution, thus allowing for a view of space clearer than anywhere else on Earth. Antarctic ice serves as both the shield and the detection medium for the largest neutrino telescope in the world, built 2 km (1.2 mi) below Amundsen–Scott station.

Researchers include biologists, geologists, oceanographers, physicists, astronomers, glaciologists, and meteorologists. Geologists tend to study plate tectonics, meteorites from outer space, and resources from the breakup of the supercontinent Gondwana. Glaciologists in Antarctica are concerned with the study of the history and dynamics of floating ice, seasonal snow, glaciers, and ice sheets. <hl> Biologists <hl>, in addition to examining the wildlife, are interested in how harsh temperatures and the presence of people affect adaptation and survival strategies in a wide variety of organisms. Medical physicians have made discoveries concerning the spreading of viruses and the body's response to extreme seasonal temperatures. Astrophysicists at Amundsen–Scott South Pole Station study the celestial dome and cosmic microwave background radiation. Many astronomical observations are better made from the interior of Antarctica than from most surface locations because of the high elevation, which results in a thin atmosphere; low temperature, which minimizes the amount of water vapour in the atmosphere; and absence of light pollution, thus allowing for a view of space clearer than anywhere else on Earth. Antarctic ice serves as both the shield and the detection medium for the largest neutrino telescope in the world, built 2 km (1.2 mi) below Amundsen–Scott station.

<hl> Biologists <hl> , in addition to examining the wildlife, are interested in how harsh temperatures and the presence of people affect adaptation and survival strategies in a wide variety of organisms.


Question: Which science is concerned with the study of the dynamics of ice?

Researchers include biologists, geologists, oceanographers, physicists, astronomers, glaciologists, and meteorologists. Geologists tend to study plate tectonics, meteorites from outer space, and resources from the breakup of the supercontinent Gondwana. Glaciologists in Antarctica are concerned with the study of the history and dynamics of floating ice, seasonal snow, glaciers, and ice sheets. Biologists, in addition to examining the wildlife, are interested in how harsh temperatures and the presence of people affect adaptation and survival strategies in a wide variety of organisms. Medical physicians have made discoveries concerning the spreading of viruses and the body's response to extreme seasonal temperatures. Astrophysicists at Amundsen–Scott South Pole Station study the celestial dome and cosmic microwave background radiation. Many astronomical observations are better made from the interior of Antarctica than from most surface locations because of the high elevation, which results in a thin atmosphere; low temperature, which minimizes the amount of water vapour in the atmosphere; and absence of light pollution, thus allowing for a view of space clearer than anywhere else on Earth. Antarctic ice serves as both the shield and the detection medium for the largest neutrino telescope in the world, built 2 km (1.2 mi) below Amundsen–Scott station.

Answer: Glaciologists

Researchers include biologists, geologists, oceanographers, physicists, astronomers, glaciologists, and meteorologists. Geologists tend to study plate tectonics, meteorites from outer space, and resources from the breakup of the supercontinent Gondwana. <hl> Glaciologists in Antarctica are concerned with the study of the history and dynamics of floating ice, seasonal snow, glaciers, and ice sheets. <hl> Biologists, in addition to examining the wildlife, are interested in how harsh temperatures and the presence of people affect adaptation and survival strategies in a wide variety of organisms. Medical physicians have made discoveries concerning the spreading of viruses and the body's response to extreme seasonal temperatures. Astrophysicists at Amundsen–Scott South Pole Station study the celestial dome and cosmic microwave background radiation. Many astronomical observations are better made from the interior of Antarctica than from most surface locations because of the high elevation, which results in a thin atmosphere; low temperature, which minimizes the amount of water vapour in the atmosphere; and absence of light pollution, thus allowing for a view of space clearer than anywhere else on Earth. Antarctic ice serves as both the shield and the detection medium for the largest neutrino telescope in the world, built 2 km (1.2 mi) below Amundsen–Scott station.

Researchers include biologists, geologists, oceanographers, physicists, astronomers, glaciologists, and meteorologists. Geologists tend to study plate tectonics, meteorites from outer space, and resources from the breakup of the supercontinent Gondwana. <hl> Glaciologists <hl> in Antarctica are concerned with the study of the history and dynamics of floating ice, seasonal snow, glaciers, and ice sheets. Biologists, in addition to examining the wildlife, are interested in how harsh temperatures and the presence of people affect adaptation and survival strategies in a wide variety of organisms. Medical physicians have made discoveries concerning the spreading of viruses and the body's response to extreme seasonal temperatures. Astrophysicists at Amundsen–Scott South Pole Station study the celestial dome and cosmic microwave background radiation. Many astronomical observations are better made from the interior of Antarctica than from most surface locations because of the high elevation, which results in a thin atmosphere; low temperature, which minimizes the amount of water vapour in the atmosphere; and absence of light pollution, thus allowing for a view of space clearer than anywhere else on Earth. Antarctic ice serves as both the shield and the detection medium for the largest neutrino telescope in the world, built 2 km (1.2 mi) below Amundsen–Scott station.


Question: What kind of observations use the high elevations and thin atmosphere for viewing space?

Answer: astronomical

Researchers include biologists, geologists, oceanographers, physicists, astronomers, glaciologists, and meteorologists. Geologists tend to study plate tectonics, meteorites from outer space, and resources from the breakup of the supercontinent Gondwana. Glaciologists in Antarctica are concerned with the study of the history and dynamics of floating ice, seasonal snow, glaciers, and ice sheets. Biologists, in addition to examining the wildlife, are interested in how harsh temperatures and the presence of people affect adaptation and survival strategies in a wide variety of organisms. Medical physicians have made discoveries concerning the spreading of viruses and the body's response to extreme seasonal temperatures. Astrophysicists at Amundsen–Scott South Pole Station study the celestial dome and cosmic microwave background radiation. <hl> Many astronomical observations are better made from the interior of Antarctica than from most surface locations because of the high elevation, which results in a thin atmosphere; low temperature, which minimizes the amount of water vapour in the atmosphere; and absence of light pollution, thus allowing for a view of space clearer than anywhere else on Earth. <hl> Antarctic ice serves as both the shield and the detection medium for the largest neutrino telescope in the world, built 2 km (1.2 mi) below Amundsen–Scott station.

Researchers include biologists, geologists, oceanographers, physicists, astronomers, glaciologists, and meteorologists. Geologists tend to study plate tectonics, meteorites from outer space, and resources from the breakup of the supercontinent Gondwana. Glaciologists in Antarctica are concerned with the study of the history and dynamics of floating ice, seasonal snow, glaciers, and ice sheets. Biologists, in addition to examining the wildlife, are interested in how harsh temperatures and the presence of people affect adaptation and survival strategies in a wide variety of organisms. Medical physicians have made discoveries concerning the spreading of viruses and the body's response to extreme seasonal temperatures. Astrophysicists at Amundsen–Scott South Pole Station study the celestial dome and cosmic microwave background radiation. Many <hl> astronomical <hl> observations are better made from the interior of Antarctica than from most surface locations because of the high elevation, which results in a thin atmosphere; low temperature, which minimizes the amount of water vapour in the atmosphere; and absence of light pollution, thus allowing for a view of space clearer than anywhere else on Earth. Antarctic ice serves as both the shield and the detection medium for the largest neutrino telescope in the world, built 2 km (1.2 mi) below Amundsen–Scott station.


Question: Where is the largest neutrino telescope on Earth?

Answer: Amundsen–Scott station.

Researchers include biologists, geologists, oceanographers, physicists, astronomers, glaciologists, and meteorologists. Geologists tend to study plate tectonics, meteorites from outer space, and resources from the breakup of the supercontinent Gondwana. Glaciologists in Antarctica are concerned with the study of the history and dynamics of floating ice, seasonal snow, glaciers, and ice sheets. Biologists, in addition to examining the wildlife, are interested in how harsh temperatures and the presence of people affect adaptation and survival strategies in a wide variety of organisms. Medical physicians have made discoveries concerning the spreading of viruses and the body's response to extreme seasonal temperatures. Astrophysicists at Amundsen–Scott South Pole Station study the celestial dome and cosmic microwave background radiation. Many astronomical observations are better made from the interior of Antarctica than from most surface locations because of the high elevation, which results in a thin atmosphere; low temperature, which minimizes the amount of water vapour in the atmosphere; and absence of light pollution, thus allowing for a view of space clearer than anywhere else on Earth. <hl> Antarctic ice serves as both the shield and the detection medium for the largest neutrino telescope in the world, built 2 km (1.2 mi) below Amundsen–Scott station. <hl>

Researchers include biologists, geologists, oceanographers, physicists, astronomers, glaciologists, and meteorologists. Geologists tend to study plate tectonics, meteorites from outer space, and resources from the breakup of the supercontinent Gondwana. Glaciologists in Antarctica are concerned with the study of the history and dynamics of floating ice, seasonal snow, glaciers, and ice sheets. Biologists, in addition to examining the wildlife, are interested in how harsh temperatures and the presence of people affect adaptation and survival strategies in a wide variety of organisms. Medical physicians have made discoveries concerning the spreading of viruses and the body's response to extreme seasonal temperatures. Astrophysicists at Amundsen–Scott South Pole Station study the celestial dome and cosmic microwave background radiation. Many astronomical observations are better made from the interior of Antarctica than from most surface locations because of the high elevation, which results in a thin atmosphere; low temperature, which minimizes the amount of water vapour in the atmosphere; and absence of light pollution, thus allowing for a view of space clearer than anywhere else on Earth. Antarctic ice serves as both the shield and the detection medium for the largest neutrino telescope in the world, built 2 km (1.2 mi) below <hl> Amundsen–Scott station. <hl>


Question: Who were Mary's parents?

According to the apocryphal Gospel of James, Mary was the daughter of Saint Joachim and Saint Anne. Before Mary's conception, Anne had been barren and was far advanced in years. Mary was given to service as a consecrated virgin in the Temple in Jerusalem when she was three years old, much like Hannah took Samuel to the Tabernacle as recorded in the Old Testament. Some apocryphal accounts state that at the time of her betrothal to Joseph, Mary was 12–14 years old, and he was thirty years old, but such accounts are unreliable.

Answer: Saint Joachim and Saint Anne

<hl> According to the apocryphal Gospel of James, Mary was the daughter of Saint Joachim and Saint Anne . <hl> Before Mary's conception, Anne had been barren and was far advanced in years. Mary was given to service as a consecrated virgin in the Temple in Jerusalem when she was three years old, much like Hannah took Samuel to the Tabernacle as recorded in the Old Testament. Some apocryphal accounts state that at the time of her betrothal to Joseph, Mary was 12–14 years old, and he was thirty years old, but such accounts are unreliable.

According to the apocryphal Gospel of James, Mary was the daughter of <hl> Saint Joachim and Saint Anne <hl>. Before Mary's conception, Anne had been barren and was far advanced in years. Mary was given to service as a consecrated virgin in the Temple in Jerusalem when she was three years old, much like Hannah took Samuel to the Tabernacle as recorded in the Old Testament. Some apocryphal accounts state that at the time of her betrothal to Joseph, Mary was 12–14 years old, and he was thirty years old, but such accounts are unreliable.

According to the apocryphal Gospel of James, Mary was the daughter of <hl> Saint Joachim and Saint Anne <hl> .


Question: How old was Mary when she was consecrated as a virgin?

Answer: three years old

According to the apocryphal Gospel of James, Mary was the daughter of Saint Joachim and Saint Anne. Before Mary's conception, Anne had been barren and was far advanced in years. <hl> Mary was given to service as a consecrated virgin in the Temple in Jerusalem when she was three years old , much like Hannah took Samuel to the Tabernacle as recorded in the Old Testament. <hl> Some apocryphal accounts state that at the time of her betrothal to Joseph, Mary was 12–14 years old, and he was thirty years old, but such accounts are unreliable.

According to the apocryphal Gospel of James, Mary was the daughter of Saint Joachim and Saint Anne. Before Mary's conception, Anne had been barren and was far advanced in years. Mary was given to service as a consecrated virgin in the Temple in Jerusalem when she was <hl> three years old <hl>, much like Hannah took Samuel to the Tabernacle as recorded in the Old Testament. Some apocryphal accounts state that at the time of her betrothal to Joseph, Mary was 12–14 years old, and he was thirty years old, but such accounts are unreliable.

Mary was given to service as a consecrated virgin in the Temple in Jerusalem when she was <hl> three years old <hl> , much like Hannah took Samuel to the Tabernacle as recorded in the Old Testament.


Question: Who was Mary betrothed to?

Answer: Joseph

According to the apocryphal Gospel of James, Mary was the daughter of Saint Joachim and Saint Anne. Before Mary's conception, Anne had been barren and was far advanced in years. Mary was given to service as a consecrated virgin in the Temple in Jerusalem when she was three years old, much like Hannah took Samuel to the Tabernacle as recorded in the Old Testament. <hl> Some apocryphal accounts state that at the time of her betrothal to Joseph , Mary was 12–14 years old, and he was thirty years old, but such accounts are unreliable. <hl>

According to the apocryphal Gospel of James, Mary was the daughter of Saint Joachim and Saint Anne. Before Mary's conception, Anne had been barren and was far advanced in years. Mary was given to service as a consecrated virgin in the Temple in Jerusalem when she was three years old, much like Hannah took Samuel to the Tabernacle as recorded in the Old Testament. Some apocryphal accounts state that at the time of her betrothal to <hl> Joseph <hl>, Mary was 12–14 years old, and he was thirty years old, but such accounts are unreliable.

Some apocryphal accounts state that at the time of her betrothal to <hl> Joseph <hl> , Mary was 12–14 years old, and he was thirty years old, but such accounts are unreliable.


Question: When she was betrothed to Joseph, approximately how old was Mary?

Answer: 12–14 years old

According to the apocryphal Gospel of James, Mary was the daughter of Saint Joachim and Saint Anne. Before Mary's conception, Anne had been barren and was far advanced in years. Mary was given to service as a consecrated virgin in the Temple in Jerusalem when she was three years old, much like Hannah took Samuel to the Tabernacle as recorded in the Old Testament. <hl> Some apocryphal accounts state that at the time of her betrothal to Joseph, Mary was 12–14 years old , and he was thirty years old, but such accounts are unreliable. <hl>

According to the apocryphal Gospel of James, Mary was the daughter of Saint Joachim and Saint Anne. Before Mary's conception, Anne had been barren and was far advanced in years. Mary was given to service as a consecrated virgin in the Temple in Jerusalem when she was three years old, much like Hannah took Samuel to the Tabernacle as recorded in the Old Testament. Some apocryphal accounts state that at the time of her betrothal to Joseph, Mary was <hl> 12–14 years old <hl>, and he was thirty years old, but such accounts are unreliable.

Some apocryphal accounts state that at the time of her betrothal to Joseph, Mary was <hl> 12–14 years old <hl> , and he was thirty years old, but such accounts are unreliable.


Question: Where was Mary consecrated as a virgin?

Answer: the Temple in Jerusalem

According to the apocryphal Gospel of James, Mary was the daughter of Saint Joachim and Saint Anne. Before Mary's conception, Anne had been barren and was far advanced in years. <hl> Mary was given to service as a consecrated virgin in the Temple in Jerusalem when she was three years old, much like Hannah took Samuel to the Tabernacle as recorded in the Old Testament. <hl> Some apocryphal accounts state that at the time of her betrothal to Joseph, Mary was 12–14 years old, and he was thirty years old, but such accounts are unreliable.

According to the apocryphal Gospel of James, Mary was the daughter of Saint Joachim and Saint Anne. Before Mary's conception, Anne had been barren and was far advanced in years. Mary was given to service as a consecrated virgin in <hl> the Temple in Jerusalem <hl> when she was three years old, much like Hannah took Samuel to the Tabernacle as recorded in the Old Testament. Some apocryphal accounts state that at the time of her betrothal to Joseph, Mary was 12–14 years old, and he was thirty years old, but such accounts are unreliable.


Question: Which angel appeared to Mary?

The Gospel of Luke begins its account of Mary's life with the Annunciation, when the angel Gabriel appeared to her and announced her divine selection to be the mother of Jesus. According to gospel accounts, Mary was present at the Crucifixion of Jesus and is depicted as a member of the early Christian community in Jerusalem. According to Apocryphal writings, at some time soon after her death, her incorrupt body was assumed directly into Heaven, to be reunited with her soul, and the apostles thereupon found the tomb empty; this is known in Christian teaching as the Assumption.

Answer: Gabriel

<hl> The Gospel of Luke begins its account of Mary's life with the Annunciation, when the angel Gabriel appeared to her and announced her divine selection to be the mother of Jesus. <hl> According to gospel accounts, Mary was present at the Crucifixion of Jesus and is depicted as a member of the early Christian community in Jerusalem. According to Apocryphal writings, at some time soon after her death, her incorrupt body was assumed directly into Heaven, to be reunited with her soul, and the apostles thereupon found the tomb empty; this is known in Christian teaching as the Assumption.

The Gospel of Luke begins its account of Mary's life with the Annunciation, when the angel <hl> Gabriel <hl> appeared to her and announced her divine selection to be the mother of Jesus. According to gospel accounts, Mary was present at the Crucifixion of Jesus and is depicted as a member of the early Christian community in Jerusalem. According to Apocryphal writings, at some time soon after her death, her incorrupt body was assumed directly into Heaven, to be reunited with her soul, and the apostles thereupon found the tomb empty; this is known in Christian teaching as the Assumption.


Question: What happened to Mary's body at death?

Answer: assumed directly into Heaven

The Gospel of Luke begins its account of Mary's life with the Annunciation, when the angel Gabriel appeared to her and announced her divine selection to be the mother of Jesus. According to gospel accounts, Mary was present at the Crucifixion of Jesus and is depicted as a member of the early Christian community in Jerusalem. <hl> According to Apocryphal writings, at some time soon after her death, her incorrupt body was assumed directly into Heaven , to be reunited with her soul, and the apostles thereupon found the tomb empty; this is known in Christian teaching as the Assumption. <hl>

The Gospel of Luke begins its account of Mary's life with the Annunciation, when the angel Gabriel appeared to her and announced her divine selection to be the mother of Jesus. According to gospel accounts, Mary was present at the Crucifixion of Jesus and is depicted as a member of the early Christian community in Jerusalem. According to Apocryphal writings, at some time soon after her death, her incorrupt body was <hl> assumed directly into Heaven <hl>, to be reunited with her soul, and the apostles thereupon found the tomb empty; this is known in Christian teaching as the Assumption.

According to Apocryphal writings, at some time soon after her death, her incorrupt body was <hl> assumed directly into Heaven <hl> , to be reunited with her soul, and the apostles thereupon found the tomb empty; this is known in Christian teaching as the Assumption.


Question: What did Gabriel announce to Mary at the Annunciation?

Answer: her divine selection to be the mother of Jesus

<hl> The Gospel of Luke begins its account of Mary's life with the Annunciation, when the angel Gabriel appeared to her and announced her divine selection to be the mother of Jesus . <hl> According to gospel accounts, Mary was present at the Crucifixion of Jesus and is depicted as a member of the early Christian community in Jerusalem. According to Apocryphal writings, at some time soon after her death, her incorrupt body was assumed directly into Heaven, to be reunited with her soul, and the apostles thereupon found the tomb empty; this is known in Christian teaching as the Assumption.

The Gospel of Luke begins its account of Mary's life with the Annunciation, when the angel Gabriel appeared to her and announced <hl> her divine selection to be the mother of Jesus <hl>. According to gospel accounts, Mary was present at the Crucifixion of Jesus and is depicted as a member of the early Christian community in Jerusalem. According to Apocryphal writings, at some time soon after her death, her incorrupt body was assumed directly into Heaven, to be reunited with her soul, and the apostles thereupon found the tomb empty; this is known in Christian teaching as the Assumption.

The Gospel of Luke begins its account of Mary's life with the Annunciation, when the angel Gabriel appeared to her and announced <hl> her divine selection to be the mother of Jesus <hl> .


Question: How was Mary related to Jesus?

Answer: mother of Jesus

<hl> The Gospel of Luke begins its account of Mary's life with the Annunciation, when the angel Gabriel appeared to her and announced her divine selection to be the mother of Jesus . <hl> According to gospel accounts, Mary was present at the Crucifixion of Jesus and is depicted as a member of the early Christian community in Jerusalem. According to Apocryphal writings, at some time soon after her death, her incorrupt body was assumed directly into Heaven, to be reunited with her soul, and the apostles thereupon found the tomb empty; this is known in Christian teaching as the Assumption.

The Gospel of Luke begins its account of Mary's life with the Annunciation, when the angel Gabriel appeared to her and announced her divine selection to be the <hl> mother of Jesus <hl>. According to gospel accounts, Mary was present at the Crucifixion of Jesus and is depicted as a member of the early Christian community in Jerusalem. According to Apocryphal writings, at some time soon after her death, her incorrupt body was assumed directly into Heaven, to be reunited with her soul, and the apostles thereupon found the tomb empty; this is known in Christian teaching as the Assumption.

The Gospel of Luke begins its account of Mary's life with the Annunciation, when the angel Gabriel appeared to her and announced her divine selection to be the <hl> mother of Jesus <hl> .


Question: Which goespel begins its story of Mary with the Annunciation?

Answer: Gospel of Luke

<hl> The Gospel of Luke begins its account of Mary's life with the Annunciation, when the angel Gabriel appeared to her and announced her divine selection to be the mother of Jesus. <hl> According to gospel accounts, Mary was present at the Crucifixion of Jesus and is depicted as a member of the early Christian community in Jerusalem. According to Apocryphal writings, at some time soon after her death, her incorrupt body was assumed directly into Heaven, to be reunited with her soul, and the apostles thereupon found the tomb empty; this is known in Christian teaching as the Assumption.

The <hl> Gospel of Luke <hl> begins its account of Mary's life with the Annunciation, when the angel Gabriel appeared to her and announced her divine selection to be the mother of Jesus. According to gospel accounts, Mary was present at the Crucifixion of Jesus and is depicted as a member of the early Christian community in Jerusalem. According to Apocryphal writings, at some time soon after her death, her incorrupt body was assumed directly into Heaven, to be reunited with her soul, and the apostles thereupon found the tomb empty; this is known in Christian teaching as the Assumption.


Question: When was the Assumption dogmatically define by the Catholic Church?

The doctrines of the Assumption or Dormition of Mary relate to her death and bodily assumption to Heaven. The Roman Catholic Church has dogmaically defined the doctrine of the Assumption, which was done in 1950 by Pope Pius XII in Munificentissimus Deus. Whether the Virgin Mary died or not is not defined dogmatically, however, although a reference to the death of Mary are made in Munificentissimus Deus. In the Eastern Orthodox Church, the Assumption of the Virgin Mary is believed, and celebrated with her Dormition, where they believe she died.

Answer: 1950

The doctrines of the Assumption or Dormition of Mary relate to her death and bodily assumption to Heaven. <hl> The Roman Catholic Church has dogmaically defined the doctrine of the Assumption, which was done in 1950 by Pope Pius XII in Munificentissimus Deus. <hl> Whether the Virgin Mary died or not is not defined dogmatically, however, although a reference to the death of Mary are made in Munificentissimus Deus. In the Eastern Orthodox Church, the Assumption of the Virgin Mary is believed, and celebrated with her Dormition, where they believe she died.

The doctrines of the Assumption or Dormition of Mary relate to her death and bodily assumption to Heaven. The Roman Catholic Church has dogmaically defined the doctrine of the Assumption, which was done in <hl> 1950 <hl> by Pope Pius XII in Munificentissimus Deus. Whether the Virgin Mary died or not is not defined dogmatically, however, although a reference to the death of Mary are made in Munificentissimus Deus. In the Eastern Orthodox Church, the Assumption of the Virgin Mary is believed, and celebrated with her Dormition, where they believe she died.


Question: In which papal document was the dogma of the Assumption defined?

Answer: Munificentissimus Deus

The doctrines of the Assumption or Dormition of Mary relate to her death and bodily assumption to Heaven. <hl> The Roman Catholic Church has dogmaically defined the doctrine of the Assumption, which was done in 1950 by Pope Pius XII in Munificentissimus Deus . <hl> Whether the Virgin Mary died or not is not defined dogmatically, however, although a reference to the death of Mary are made in Munificentissimus Deus. In the Eastern Orthodox Church, the Assumption of the Virgin Mary is believed, and celebrated with her Dormition, where they believe she died.

The doctrines of the Assumption or Dormition of Mary relate to her death and bodily assumption to Heaven. The Roman Catholic Church has dogmaically defined the doctrine of the Assumption, which was done in 1950 by Pope Pius XII in <hl> Munificentissimus Deus <hl>. Whether the Virgin Mary died or not is not defined dogmatically, however, although a reference to the death of Mary are made in Munificentissimus Deus. In the Eastern Orthodox Church, the Assumption of the Virgin Mary is believed, and celebrated with her Dormition, where they believe she died.

The Roman Catholic Church has dogmaically defined the doctrine of the Assumption, which was done in 1950 by Pope Pius XII in <hl> Munificentissimus Deus <hl> .


Question: Which pope authored Munifentissimus Deus?

Answer: Pope Pius XII

The doctrines of the Assumption or Dormition of Mary relate to her death and bodily assumption to Heaven. <hl> The Roman Catholic Church has dogmaically defined the doctrine of the Assumption, which was done in 1950 by Pope Pius XII in Munificentissimus Deus. <hl> Whether the Virgin Mary died or not is not defined dogmatically, however, although a reference to the death of Mary are made in Munificentissimus Deus. In the Eastern Orthodox Church, the Assumption of the Virgin Mary is believed, and celebrated with her Dormition, where they believe she died.

The doctrines of the Assumption or Dormition of Mary relate to her death and bodily assumption to Heaven. The Roman Catholic Church has dogmaically defined the doctrine of the Assumption, which was done in 1950 by <hl> Pope Pius XII <hl> in Munificentissimus Deus. Whether the Virgin Mary died or not is not defined dogmatically, however, although a reference to the death of Mary are made in Munificentissimus Deus. In the Eastern Orthodox Church, the Assumption of the Virgin Mary is believed, and celebrated with her Dormition, where they believe she died.


Question: Other than the Roman Catholic Church, which church holds the doctrine of the Assumption to be true?

Answer: Eastern Orthodox Church

The doctrines of the Assumption or Dormition of Mary relate to her death and bodily assumption to Heaven. The Roman Catholic Church has dogmaically defined the doctrine of the Assumption, which was done in 1950 by Pope Pius XII in Munificentissimus Deus. Whether the Virgin Mary died or not is not defined dogmatically, however, although a reference to the death of Mary are made in Munificentissimus Deus. <hl> In the Eastern Orthodox Church , the Assumption of the Virgin Mary is believed, and celebrated with her Dormition, where they believe she died. <hl>

The doctrines of the Assumption or Dormition of Mary relate to her death and bodily assumption to Heaven. The Roman Catholic Church has dogmaically defined the doctrine of the Assumption, which was done in 1950 by Pope Pius XII in Munificentissimus Deus. Whether the Virgin Mary died or not is not defined dogmatically, however, although a reference to the death of Mary are made in Munificentissimus Deus. In the <hl> Eastern Orthodox Church <hl>, the Assumption of the Virgin Mary is believed, and celebrated with her Dormition, where they believe she died.

In the <hl> Eastern Orthodox Church <hl> , the Assumption of the Virgin Mary is believed, and celebrated with her Dormition, where they believe she died.


Question: What is another name for the Assumption of Mary?

Answer: Dormition

<hl> The doctrines of the Assumption or Dormition of Mary relate to her death and bodily assumption to Heaven. <hl> The Roman Catholic Church has dogmaically defined the doctrine of the Assumption, which was done in 1950 by Pope Pius XII in Munificentissimus Deus. Whether the Virgin Mary died or not is not defined dogmatically, however, although a reference to the death of Mary are made in Munificentissimus Deus. In the Eastern Orthodox Church, the Assumption of the Virgin Mary is believed, and celebrated with her Dormition, where they believe she died.

The doctrines of the Assumption or <hl> Dormition <hl> of Mary relate to her death and bodily assumption to Heaven. The Roman Catholic Church has dogmaically defined the doctrine of the Assumption, which was done in 1950 by Pope Pius XII in Munificentissimus Deus. Whether the Virgin Mary died or not is not defined dogmatically, however, although a reference to the death of Mary are made in Munificentissimus Deus. In the Eastern Orthodox Church, the Assumption of the Virgin Mary is believed, and celebrated with her Dormition, where they believe she died.


Question: How long in total was the "blood of her purifying" for Mary?

After Mary continued in the "blood of her purifying" another 33 days for a total of 40 days, she brought her burnt offering and sin offering to the Temple in Jerusalem,[Luke 2:22] so the priest could make atonement for her sins, being cleansed from her blood.[Leviticus 12:1-8] They also presented Jesus – "As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord" (Luke 2:23other verses). After the prophecies of Simeon and the prophetess Anna in Luke 2:25-38 concluded, Joseph and Mary took Jesus and "returned into Galilee, to their own city Nazareth".[Luke 2:39]

Answer: 40 days

<hl> After Mary continued in the "blood of her purifying" another 33 days for a total of 40 days , she brought her burnt offering and sin offering to the Temple in Jerusalem,[Luke 2:22] so the priest could make atonement for her sins, being cleansed from her blood.[Leviticus 12:1-8] <hl> They also presented Jesus – "As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord" (Luke 2:23other verses). After the prophecies of Simeon and the prophetess Anna in Luke 2:25-38 concluded, Joseph and Mary took Jesus and "returned into Galilee, to their own city Nazareth".[Luke 2:39]

After Mary continued in the "blood of her purifying" another 33 days for a total of <hl> 40 days <hl>, she brought her burnt offering and sin offering to the Temple in Jerusalem,[Luke 2:22] so the priest could make atonement for her sins, being cleansed from her blood.[Leviticus 12:1-8] They also presented Jesus – "As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord" (Luke 2:23other verses). After the prophecies of Simeon and the prophetess Anna in Luke 2:25-38 concluded, Joseph and Mary took Jesus and "returned into Galilee, to their own city Nazareth".[Luke 2:39]

After Mary continued in the "blood of her purifying" another 33 days for a total of <hl> 40 days <hl> , she brought her burnt offering and sin offering to the Temple in Jerusalem,[Luke 2:22] so the priest could make atonement for her sins, being cleansed from her blood.[Leviticus 12:1-8]


Question: Where did Mary bring a burnt offering and sin offering?

Answer: the Temple in Jerusalem

<hl> After Mary continued in the "blood of her purifying" another 33 days for a total of 40 days, she brought her burnt offering and sin offering to the Temple in Jerusalem ,[Luke 2:22] so the priest could make atonement for her sins, being cleansed from her blood.[Leviticus 12:1-8] <hl> They also presented Jesus – "As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord" (Luke 2:23other verses). After the prophecies of Simeon and the prophetess Anna in Luke 2:25-38 concluded, Joseph and Mary took Jesus and "returned into Galilee, to their own city Nazareth".[Luke 2:39]

After Mary continued in the "blood of her purifying" another 33 days for a total of 40 days, she brought her burnt offering and sin offering to <hl> the Temple in Jerusalem <hl>,[Luke 2:22] so the priest could make atonement for her sins, being cleansed from her blood.[Leviticus 12:1-8] They also presented Jesus – "As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord" (Luke 2:23other verses). After the prophecies of Simeon and the prophetess Anna in Luke 2:25-38 concluded, Joseph and Mary took Jesus and "returned into Galilee, to their own city Nazareth".[Luke 2:39]

After Mary continued in the "blood of her purifying" another 33 days for a total of 40 days, she brought her burnt offering and sin offering to <hl> the Temple in Jerusalem <hl> ,[Luke 2:22] so the priest could make atonement for her sins, being cleansed from her blood.[Leviticus 12:1-8]


Question: Who was presented at the Temple in Jerusalem?

Answer: Jesus

After Mary continued in the "blood of her purifying" another 33 days for a total of 40 days, she brought her burnt offering and sin offering to the Temple in Jerusalem,[Luke 2:22] so the priest could make atonement for her sins, being cleansed from her blood.[Leviticus 12:1-8] <hl> They also presented Jesus – "As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord" (Luke 2:23other verses). <hl> After the prophecies of Simeon and the prophetess Anna in Luke 2:25-38 concluded, Joseph and Mary took Jesus and "returned into Galilee, to their own city Nazareth".[Luke 2:39]

After Mary continued in the "blood of her purifying" another 33 days for a total of 40 days, she brought her burnt offering and sin offering to the Temple in Jerusalem,[Luke 2:22] so the priest could make atonement for her sins, being cleansed from her blood.[Leviticus 12:1-8] They also presented <hl> Jesus <hl> – "As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord" (Luke 2:23other verses). After the prophecies of Simeon and the prophetess Anna in Luke 2:25-38 concluded, Joseph and Mary took Jesus and "returned into Galilee, to their own city Nazareth".[Luke 2:39]


Question: Who prophesized in Luke 2:25-38?

Answer: Simeon and the prophetess Anna in

After Mary continued in the "blood of her purifying" another 33 days for a total of 40 days, she brought her burnt offering and sin offering to the Temple in Jerusalem,[Luke 2:22] so the priest could make atonement for her sins, being cleansed from her blood.[Leviticus 12:1-8] They also presented Jesus – "As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord" (Luke 2:23other verses). <hl> After the prophecies of Simeon and the prophetess Anna in Luke 2:25-38 concluded, Joseph and Mary took Jesus and "returned into Galilee, to their own city Nazareth".[Luke 2:39] <hl>

After Mary continued in the "blood of her purifying" another 33 days for a total of 40 days, she brought her burnt offering and sin offering to the Temple in Jerusalem,[Luke 2:22] so the priest could make atonement for her sins, being cleansed from her blood.[Leviticus 12:1-8] They also presented Jesus – "As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord" (Luke 2:23other verses). After the prophecies of <hl> Simeon and the prophetess Anna in <hl> Luke 2:25-38 concluded, Joseph and Mary took Jesus and "returned into Galilee, to their own city Nazareth".[Luke 2:39]


Question: To which Galilean city did Joseph and Mary take Jesus?

Answer: Nazareth

After Mary continued in the "blood of her purifying" another 33 days for a total of 40 days, she brought her burnt offering and sin offering to the Temple in Jerusalem,[Luke 2:22] so the priest could make atonement for her sins, being cleansed from her blood.[Leviticus 12:1-8] They also presented Jesus – "As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord" (Luke 2:23other verses). <hl> After the prophecies of Simeon and the prophetess Anna in Luke 2:25-38 concluded, Joseph and Mary took Jesus and "returned into Galilee, to their own city Nazareth ".[Luke 2:39] <hl>

After Mary continued in the "blood of her purifying" another 33 days for a total of 40 days, she brought her burnt offering and sin offering to the Temple in Jerusalem,[Luke 2:22] so the priest could make atonement for her sins, being cleansed from her blood.[Leviticus 12:1-8] They also presented Jesus – "As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord" (Luke 2:23other verses). After the prophecies of Simeon and the prophetess Anna in Luke 2:25-38 concluded, Joseph and Mary took Jesus and "returned into Galilee, to their own city <hl> Nazareth <hl>".[Luke 2:39]

After the prophecies of Simeon and the prophetess Anna in Luke 2:25-38 concluded, Joseph and Mary took Jesus and "returned into Galilee, to their own city <hl> Nazareth <hl> ".[Luke 2:39]


Question: What was Zechariah's occupation?

According to the writer of Luke, Mary was a relative of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who was herself part of the lineage of Aaron and so of the tribe of Levi.[Luke 1:5;1:36] Some of those who consider that the relationship with Elizabeth was on the maternal side, consider that Mary, like Joseph, to whom she was betrothed, was of the House of David and so of the Tribe of Judah, and that the genealogy of Jesus presented in Luke 3 from Nathan, third son of David and Bathsheba, is in fact the genealogy of Mary,[need quotation to verify] while the genealogy from Solomon given in Matthew 1 is that of Joseph. (Aaron's wife Elisheba was of the tribe of Judah, so all their descendants are from both Levi and Judah.)[Num.1:7 & Ex.6:23]

Answer: priest

<hl> According to the writer of Luke, Mary was a relative of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who was herself part of the lineage of Aaron and so of the tribe of Levi.[Luke 1:5;1:36] <hl> Some of those who consider that the relationship with Elizabeth was on the maternal side, consider that Mary, like Joseph, to whom she was betrothed, was of the House of David and so of the Tribe of Judah, and that the genealogy of Jesus presented in Luke 3 from Nathan, third son of David and Bathsheba, is in fact the genealogy of Mary,[need quotation to verify] while the genealogy from Solomon given in Matthew 1 is that of Joseph. (Aaron's wife Elisheba was of the tribe of Judah, so all their descendants are from both Levi and Judah.)[Num.1:7 & Ex.6:23]

According to the writer of Luke, Mary was a relative of Elizabeth, wife of the <hl> priest <hl> Zechariah of the priestly division of Abijah, who was herself part of the lineage of Aaron and so of the tribe of Levi.[Luke 1:5;1:36] Some of those who consider that the relationship with Elizabeth was on the maternal side, consider that Mary, like Joseph, to whom she was betrothed, was of the House of David and so of the Tribe of Judah, and that the genealogy of Jesus presented in Luke 3 from Nathan, third son of David and Bathsheba, is in fact the genealogy of Mary,[need quotation to verify] while the genealogy from Solomon given in Matthew 1 is that of Joseph. (Aaron's wife Elisheba was of the tribe of Judah, so all their descendants are from both Levi and Judah.)[Num.1:7 & Ex.6:23]


Question: Which tribe did Elizabeth belong to?

Answer: Levi

<hl> According to the writer of Luke, Mary was a relative of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who was herself part of the lineage of Aaron and so of the tribe of Levi .[Luke 1:5;1:36] Some of those who consider that the relationship with Elizabeth was on the maternal side, consider that Mary, like Joseph, to whom she was betrothed, was of the House of David and so of the Tribe of Judah, and that the genealogy of Jesus presented in Luke 3 from Nathan, third son of David and Bathsheba, is in fact the genealogy of Mary,[need quotation to verify] while the genealogy from Solomon given in Matthew 1 is that of Joseph. <hl> (Aaron's wife Elisheba was of the tribe of Judah, so all their descendants are from both Levi and Judah.)[Num.1:7 & Ex.6:23]

According to the writer of Luke, Mary was a relative of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who was herself part of the lineage of Aaron and so of the tribe of <hl> Levi <hl>.[Luke 1:5;1:36] Some of those who consider that the relationship with Elizabeth was on the maternal side, consider that Mary, like Joseph, to whom she was betrothed, was of the House of David and so of the Tribe of Judah, and that the genealogy of Jesus presented in Luke 3 from Nathan, third son of David and Bathsheba, is in fact the genealogy of Mary,[need quotation to verify] while the genealogy from Solomon given in Matthew 1 is that of Joseph. (Aaron's wife Elisheba was of the tribe of Judah, so all their descendants are from both Levi and Judah.)[Num.1:7 & Ex.6:23]

According to the writer of Luke, Mary was a relative of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who was herself part of the lineage of Aaron and so of the tribe of <hl> Levi <hl> .[Luke 1:5;1:36] Some of those who consider that the relationship with Elizabeth was on the maternal side, consider that Mary, like Joseph, to whom she was betrothed, was of the House of David and so of the Tribe of Judah, and that the genealogy of Jesus presented in Luke 3 from Nathan, third son of David and Bathsheba, is in fact the genealogy of Mary,[need quotation to verify] while the genealogy from Solomon given in Matthew 1 is that of Joseph.


Question: Who was Aaron's wife?

Answer: Elisheba

According to the writer of Luke, Mary was a relative of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who was herself part of the lineage of Aaron and so of the tribe of Levi.[Luke 1:5;1:36] Some of those who consider that the relationship with Elizabeth was on the maternal side, consider that Mary, like Joseph, to whom she was betrothed, was of the House of David and so of the Tribe of Judah, and that the genealogy of Jesus presented in Luke 3 from Nathan, third son of David and Bathsheba, is in fact the genealogy of Mary,[need quotation to verify] while the genealogy from Solomon given in Matthew 1 is that of Joseph. <hl> (Aaron's wife Elisheba was of the tribe of Judah, so all their descendants are from both Levi and Judah.)[Num.1:7 & Ex.6:23] <hl>

According to the writer of Luke, Mary was a relative of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who was herself part of the lineage of Aaron and so of the tribe of Levi.[Luke 1:5;1:36] Some of those who consider that the relationship with Elizabeth was on the maternal side, consider that Mary, like Joseph, to whom she was betrothed, was of the House of David and so of the Tribe of Judah, and that the genealogy of Jesus presented in Luke 3 from Nathan, third son of David and Bathsheba, is in fact the genealogy of Mary,[need quotation to verify] while the genealogy from Solomon given in Matthew 1 is that of Joseph. (Aaron's wife <hl> Elisheba <hl> was of the tribe of Judah, so all their descendants are from both Levi and Judah.)[Num.1:7 & Ex.6:23]


Question: Which tribe did Elisheba belong to?

Answer: Judah

<hl> According to the writer of Luke, Mary was a relative of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who was herself part of the lineage of Aaron and so of the tribe of Levi.[Luke 1:5;1:36] Some of those who consider that the relationship with Elizabeth was on the maternal side, consider that Mary, like Joseph, to whom she was betrothed, was of the House of David and so of the Tribe of Judah , and that the genealogy of Jesus presented in Luke 3 from Nathan, third son of David and Bathsheba, is in fact the genealogy of Mary,[need quotation to verify] while the genealogy from Solomon given in Matthew 1 is that of Joseph. <hl> (Aaron's wife Elisheba was of the tribe of Judah, so all their descendants are from both Levi and Judah.)[Num.1:7 & Ex.6:23]

According to the writer of Luke, Mary was a relative of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who was herself part of the lineage of Aaron and so of the tribe of Levi.[Luke 1:5;1:36] Some of those who consider that the relationship with Elizabeth was on the maternal side, consider that Mary, like Joseph, to whom she was betrothed, was of the House of David and so of the Tribe of <hl> Judah <hl>, and that the genealogy of Jesus presented in Luke 3 from Nathan, third son of David and Bathsheba, is in fact the genealogy of Mary,[need quotation to verify] while the genealogy from Solomon given in Matthew 1 is that of Joseph. (Aaron's wife Elisheba was of the tribe of Judah, so all their descendants are from both Levi and Judah.)[Num.1:7 & Ex.6:23]

According to the writer of Luke, Mary was a relative of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who was herself part of the lineage of Aaron and so of the tribe of Levi.[Luke 1:5;1:36] Some of those who consider that the relationship with Elizabeth was on the maternal side, consider that Mary, like Joseph, to whom she was betrothed, was of the House of David and so of the Tribe of <hl> Judah <hl> , and that the genealogy of Jesus presented in Luke 3 from Nathan, third son of David and Bathsheba, is in fact the genealogy of Mary,[need quotation to verify] while the genealogy from Solomon given in Matthew 1 is that of Joseph.


Question: Who was the third son of David and Bathsheba?

Answer: Nathan

<hl> According to the writer of Luke, Mary was a relative of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who was herself part of the lineage of Aaron and so of the tribe of Levi.[Luke 1:5;1:36] Some of those who consider that the relationship with Elizabeth was on the maternal side, consider that Mary, like Joseph, to whom she was betrothed, was of the House of David and so of the Tribe of Judah, and that the genealogy of Jesus presented in Luke 3 from Nathan , third son of David and Bathsheba, is in fact the genealogy of Mary,[need quotation to verify] while the genealogy from Solomon given in Matthew 1 is that of Joseph. <hl> (Aaron's wife Elisheba was of the tribe of Judah, so all their descendants are from both Levi and Judah.)[Num.1:7 & Ex.6:23]

According to the writer of Luke, Mary was a relative of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who was herself part of the lineage of Aaron and so of the tribe of Levi.[Luke 1:5;1:36] Some of those who consider that the relationship with Elizabeth was on the maternal side, consider that Mary, like Joseph, to whom she was betrothed, was of the House of David and so of the Tribe of Judah, and that the genealogy of Jesus presented in Luke 3 from <hl> Nathan <hl>, third son of David and Bathsheba, is in fact the genealogy of Mary,[need quotation to verify] while the genealogy from Solomon given in Matthew 1 is that of Joseph. (Aaron's wife Elisheba was of the tribe of Judah, so all their descendants are from both Levi and Judah.)[Num.1:7 & Ex.6:23]

According to the writer of Luke, Mary was a relative of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who was herself part of the lineage of Aaron and so of the tribe of Levi.[Luke 1:5;1:36] Some of those who consider that the relationship with Elizabeth was on the maternal side, consider that Mary, like Joseph, to whom she was betrothed, was of the House of David and so of the Tribe of Judah, and that the genealogy of Jesus presented in Luke 3 from <hl> Nathan <hl> , third son of David and Bathsheba, is in fact the genealogy of Mary,[need quotation to verify] while the genealogy from Solomon given in Matthew 1 is that of Joseph.


Question: Name the two women present with Mary at the Crucifixion of Jesus?

Mary is also depicted as being present among the women at the crucifixion during the crucifixion standing near "the disciple whom Jesus loved" along with Mary of Clopas and Mary Magdalene,[Jn 19:25-26] to which list Matthew 27:56 adds "the mother of the sons of Zebedee", presumably the Salome mentioned in Mark 15:40. This representation is called a Stabat Mater. While not recorded in the Gospel accounts, Mary cradling the dead body of her son is a common motif in art, called a "pietà" or "pity".

Answer: Mary of Clopas and Mary Magdalene

<hl> Mary is also depicted as being present among the women at the crucifixion during the crucifixion standing near "the disciple whom Jesus loved" along with Mary of Clopas and Mary Magdalene ,[Jn 19:25-26] to which list Matthew 27:56 adds "the mother of the sons of Zebedee", presumably the Salome mentioned in Mark 15:40. <hl> This representation is called a Stabat Mater. While not recorded in the Gospel accounts, Mary cradling the dead body of her son is a common motif in art, called a "pietà" or "pity".

Mary is also depicted as being present among the women at the crucifixion during the crucifixion standing near "the disciple whom Jesus loved" along with <hl> Mary of Clopas and Mary Magdalene <hl>,[Jn 19:25-26] to which list Matthew 27:56 adds "the mother of the sons of Zebedee", presumably the Salome mentioned in Mark 15:40. This representation is called a Stabat Mater. While not recorded in the Gospel accounts, Mary cradling the dead body of her son is a common motif in art, called a "pietà" or "pity".

Mary is also depicted as being present among the women at the crucifixion during the crucifixion standing near "the disciple whom Jesus loved" along with <hl> Mary of Clopas and Mary Magdalene <hl> ,[Jn 19:25-26] to which list Matthew 27:56 adds "the mother of the sons of Zebedee", presumably the Salome mentioned in Mark 15:40.


Question: In art, what is the name for the motif of Mary cradling the body of Jesus?

Answer: pietà

Mary is also depicted as being present among the women at the crucifixion during the crucifixion standing near "the disciple whom Jesus loved" along with Mary of Clopas and Mary Magdalene,[Jn 19:25-26] to which list Matthew 27:56 adds "the mother of the sons of Zebedee", presumably the Salome mentioned in Mark 15:40. This representation is called a Stabat Mater. <hl> While not recorded in the Gospel accounts, Mary cradling the dead body of her son is a common motif in art, called a " pietà " or "pity". <hl>

Mary is also depicted as being present among the women at the crucifixion during the crucifixion standing near "the disciple whom Jesus loved" along with Mary of Clopas and Mary Magdalene,[Jn 19:25-26] to which list Matthew 27:56 adds "the mother of the sons of Zebedee", presumably the Salome mentioned in Mark 15:40. This representation is called a Stabat Mater. While not recorded in the Gospel accounts, Mary cradling the dead body of her son is a common motif in art, called a "<hl> pietà <hl>" or "pity".

While not recorded in the Gospel accounts, Mary cradling the dead body of her son is a common motif in art, called a " <hl> pietà <hl> " or "pity".


Question: In Matthew, who else besides Mary of Clopas and Mary Magdalene are with Mary at the Crucifixion?

Answer: Salome

<hl> Mary is also depicted as being present among the women at the crucifixion during the crucifixion standing near "the disciple whom Jesus loved" along with Mary of Clopas and Mary Magdalene,[Jn 19:25-26] to which list Matthew 27:56 adds "the mother of the sons of Zebedee", presumably the Salome mentioned in Mark 15:40. <hl> This representation is called a Stabat Mater. While not recorded in the Gospel accounts, Mary cradling the dead body of her son is a common motif in art, called a "pietà" or "pity".

Mary is also depicted as being present among the women at the crucifixion during the crucifixion standing near "the disciple whom Jesus loved" along with Mary of Clopas and Mary Magdalene,[Jn 19:25-26] to which list Matthew 27:56 adds "the mother of the sons of Zebedee", presumably the <hl> Salome <hl> mentioned in Mark 15:40. This representation is called a Stabat Mater. While not recorded in the Gospel accounts, Mary cradling the dead body of her son is a common motif in art, called a "pietà" or "pity".


Question: What does pieta mean?

Answer: pity

Mary is also depicted as being present among the women at the crucifixion during the crucifixion standing near "the disciple whom Jesus loved" along with Mary of Clopas and Mary Magdalene,[Jn 19:25-26] to which list Matthew 27:56 adds "the mother of the sons of Zebedee", presumably the Salome mentioned in Mark 15:40. This representation is called a Stabat Mater. <hl> While not recorded in the Gospel accounts, Mary cradling the dead body of her son is a common motif in art, called a "pietà" or " pity ". <hl>

Mary is also depicted as being present among the women at the crucifixion during the crucifixion standing near "the disciple whom Jesus loved" along with Mary of Clopas and Mary Magdalene,[Jn 19:25-26] to which list Matthew 27:56 adds "the mother of the sons of Zebedee", presumably the Salome mentioned in Mark 15:40. This representation is called a Stabat Mater. While not recorded in the Gospel accounts, Mary cradling the dead body of her son is a common motif in art, called a "pietà" or "<hl> pity <hl>".

While not recorded in the Gospel accounts, Mary cradling the dead body of her son is a common motif in art, called a "pietà" or " <hl> pity <hl> ".


Question: What is a representation of Mary at the Crucifixion called?

Answer: a Stabat Mater

Mary is also depicted as being present among the women at the crucifixion during the crucifixion standing near "the disciple whom Jesus loved" along with Mary of Clopas and Mary Magdalene,[Jn 19:25-26] to which list Matthew 27:56 adds "the mother of the sons of Zebedee", presumably the Salome mentioned in Mark 15:40. <hl> This representation is called a Stabat Mater . <hl> While not recorded in the Gospel accounts, Mary cradling the dead body of her son is a common motif in art, called a "pietà" or "pity".

Mary is also depicted as being present among the women at the crucifixion during the crucifixion standing near "the disciple whom Jesus loved" along with Mary of Clopas and Mary Magdalene,[Jn 19:25-26] to which list Matthew 27:56 adds "the mother of the sons of Zebedee", presumably the Salome mentioned in Mark 15:40. This representation is called <hl> a Stabat Mater <hl>. While not recorded in the Gospel accounts, Mary cradling the dead body of her son is a common motif in art, called a "pietà" or "pity".

This representation is called <hl> a Stabat Mater <hl> .


Question: Which Egyptian goddess do some scholars ascribe similarities to?

The adoption of the mother of Jesus as a virtual goddess may represent a reintroduction of aspects of the worship of Isis. "When looking at images of the Egyptian goddess Isis and those of the Virgin Mary, one may initially observe iconographic similarities. These parallels have led many scholars to suggest that there is a distinct iconographic relationship between Isis and Mary. In fact, some scholars have gone even further, and have suggested, on the basis of this relationship, a direct link between the cult of Mary and that of Isis."

Answer: Isis

<hl> The adoption of the mother of Jesus as a virtual goddess may represent a reintroduction of aspects of the worship of Isis . <hl> "When looking at images of the Egyptian goddess Isis and those of the Virgin Mary, one may initially observe iconographic similarities. These parallels have led many scholars to suggest that there is a distinct iconographic relationship between Isis and Mary. In fact, some scholars have gone even further, and have suggested, on the basis of this relationship, a direct link between the cult of Mary and that of Isis."

The adoption of the mother of Jesus as a virtual goddess may represent a reintroduction of aspects of the worship of <hl> Isis <hl>. "When looking at images of the Egyptian goddess Isis and those of the Virgin Mary, one may initially observe iconographic similarities. These parallels have led many scholars to suggest that there is a distinct iconographic relationship between Isis and Mary. In fact, some scholars have gone even further, and have suggested, on the basis of this relationship, a direct link between the cult of Mary and that of Isis."

The adoption of the mother of Jesus as a virtual goddess may represent a reintroduction of aspects of the worship of <hl> Isis <hl> .


Question: What type of goddess is Isis?

Answer: Egyptian

The adoption of the mother of Jesus as a virtual goddess may represent a reintroduction of aspects of the worship of Isis. <hl> "When looking at images of the Egyptian goddess Isis and those of the Virgin Mary, one may initially observe iconographic similarities. <hl> These parallels have led many scholars to suggest that there is a distinct iconographic relationship between Isis and Mary. In fact, some scholars have gone even further, and have suggested, on the basis of this relationship, a direct link between the cult of Mary and that of Isis."

The adoption of the mother of Jesus as a virtual goddess may represent a reintroduction of aspects of the worship of Isis. "When looking at images of the <hl> Egyptian <hl> goddess Isis and those of the Virgin Mary, one may initially observe iconographic similarities. These parallels have led many scholars to suggest that there is a distinct iconographic relationship between Isis and Mary. In fact, some scholars have gone even further, and have suggested, on the basis of this relationship, a direct link between the cult of Mary and that of Isis."


Question: What kind of relationship do some scholars believe exists between Isis and Mary?

Answer: iconographic

The adoption of the mother of Jesus as a virtual goddess may represent a reintroduction of aspects of the worship of Isis. <hl> "When looking at images of the Egyptian goddess Isis and those of the Virgin Mary, one may initially observe iconographic similarities. <hl> These parallels have led many scholars to suggest that there is a distinct iconographic relationship between Isis and Mary. In fact, some scholars have gone even further, and have suggested, on the basis of this relationship, a direct link between the cult of Mary and that of Isis."

The adoption of the mother of Jesus as a virtual goddess may represent a reintroduction of aspects of the worship of Isis. "When looking at images of the Egyptian goddess Isis and those of the Virgin Mary, one may initially observe <hl> iconographic <hl> similarities. These parallels have led many scholars to suggest that there is a distinct iconographic relationship between Isis and Mary. In fact, some scholars have gone even further, and have suggested, on the basis of this relationship, a direct link between the cult of Mary and that of Isis."


Question: In which country is Ephesus?

In the 19th century, a house near Ephesus in Turkey was found, based on the visions of Anne Catherine Emmerich, an Augustinian nun in Germany. It has since been visited as the House of the Virgin Mary by Roman Catholic pilgrims who consider it the place where Mary lived until her assumption. The Gospel of John states that Mary went to live with the Disciple whom Jesus loved,[Jn 19:27] identified as John the Evangelist.[citation needed] Irenaeus and Eusebius of Caesarea wrote in their histories that John later went to Ephesus, which may provide the basis for the early belief that Mary also lived in Ephesus with John.

Answer: Turkey

<hl> In the 19th century, a house near Ephesus in Turkey was found, based on the visions of Anne Catherine Emmerich, an Augustinian nun in Germany. <hl> It has since been visited as the House of the Virgin Mary by Roman Catholic pilgrims who consider it the place where Mary lived until her assumption. The Gospel of John states that Mary went to live with the Disciple whom Jesus loved,[Jn 19:27] identified as John the Evangelist.[citation needed] Irenaeus and Eusebius of Caesarea wrote in their histories that John later went to Ephesus, which may provide the basis for the early belief that Mary also lived in Ephesus with John.

In the 19th century, a house near Ephesus in <hl> Turkey <hl> was found, based on the visions of Anne Catherine Emmerich, an Augustinian nun in Germany. It has since been visited as the House of the Virgin Mary by Roman Catholic pilgrims who consider it the place where Mary lived until her assumption. The Gospel of John states that Mary went to live with the Disciple whom Jesus loved,[Jn 19:27] identified as John the Evangelist.[citation needed] Irenaeus and Eusebius of Caesarea wrote in their histories that John later went to Ephesus, which may provide the basis for the early belief that Mary also lived in Ephesus with John.


Question: Whose visions led to the identification of the House of the Virgin Mary?

Answer: Anne Catherine Emmerich

<hl> In the 19th century, a house near Ephesus in Turkey was found, based on the visions of Anne Catherine Emmerich , an Augustinian nun in Germany. <hl> It has since been visited as the House of the Virgin Mary by Roman Catholic pilgrims who consider it the place where Mary lived until her assumption. The Gospel of John states that Mary went to live with the Disciple whom Jesus loved,[Jn 19:27] identified as John the Evangelist.[citation needed] Irenaeus and Eusebius of Caesarea wrote in their histories that John later went to Ephesus, which may provide the basis for the early belief that Mary also lived in Ephesus with John.

In the 19th century, a house near Ephesus in Turkey was found, based on the visions of <hl> Anne Catherine Emmerich <hl>, an Augustinian nun in Germany. It has since been visited as the House of the Virgin Mary by Roman Catholic pilgrims who consider it the place where Mary lived until her assumption. The Gospel of John states that Mary went to live with the Disciple whom Jesus loved,[Jn 19:27] identified as John the Evangelist.[citation needed] Irenaeus and Eusebius of Caesarea wrote in their histories that John later went to Ephesus, which may provide the basis for the early belief that Mary also lived in Ephesus with John.

In the 19th century, a house near Ephesus in Turkey was found, based on the visions of <hl> Anne Catherine Emmerich <hl> , an Augustinian nun in Germany.


Question: Which disciple is known as "the Disciple whom Jesus loved?"

Answer: John the Evangelist

In the 19th century, a house near Ephesus in Turkey was found, based on the visions of Anne Catherine Emmerich, an Augustinian nun in Germany. It has since been visited as the House of the Virgin Mary by Roman Catholic pilgrims who consider it the place where Mary lived until her assumption. <hl> The Gospel of John states that Mary went to live with the Disciple whom Jesus loved,[Jn 19:27] identified as John the Evangelist .[citation needed] Irenaeus and Eusebius of Caesarea wrote in their histories that John later went to Ephesus, which may provide the basis for the early belief that Mary also lived in Ephesus with John. <hl>

In the 19th century, a house near Ephesus in Turkey was found, based on the visions of Anne Catherine Emmerich, an Augustinian nun in Germany. It has since been visited as the House of the Virgin Mary by Roman Catholic pilgrims who consider it the place where Mary lived until her assumption. The Gospel of John states that Mary went to live with the Disciple whom Jesus loved,[Jn 19:27] identified as <hl> John the Evangelist <hl>.[citation needed] Irenaeus and Eusebius of Caesarea wrote in their histories that John later went to Ephesus, which may provide the basis for the early belief that Mary also lived in Ephesus with John.

The Gospel of John states that Mary went to live with the Disciple whom Jesus loved,[Jn 19:27] identified as <hl> John the Evangelist <hl> .[citation needed] Irenaeus and Eusebius of Caesarea wrote in their histories that John later went to Ephesus, which may provide the basis for the early belief that Mary also lived in Ephesus with John.


Question: With whom is it believed that Mary lived with in Ephesus?

Answer: John

In the 19th century, a house near Ephesus in Turkey was found, based on the visions of Anne Catherine Emmerich, an Augustinian nun in Germany. It has since been visited as the House of the Virgin Mary by Roman Catholic pilgrims who consider it the place where Mary lived until her assumption. <hl> The Gospel of John states that Mary went to live with the Disciple whom Jesus loved,[Jn 19:27] identified as John the Evangelist.[citation needed] Irenaeus and Eusebius of Caesarea wrote in their histories that John later went to Ephesus, which may provide the basis for the early belief that Mary also lived in Ephesus with John. <hl>

In the 19th century, a house near Ephesus in Turkey was found, based on the visions of Anne Catherine Emmerich, an Augustinian nun in Germany. It has since been visited as the House of the Virgin Mary by Roman Catholic pilgrims who consider it the place where Mary lived until her assumption. The Gospel of <hl> John <hl> states that Mary went to live with the Disciple whom Jesus loved,[Jn 19:27] identified as John the Evangelist.[citation needed] Irenaeus and Eusebius of Caesarea wrote in their histories that John later went to Ephesus, which may provide the basis for the early belief that Mary also lived in Ephesus with John.


Question: In which century was the House of the Virgin Mary found?

Answer: 19th

<hl> In the 19th century, a house near Ephesus in Turkey was found, based on the visions of Anne Catherine Emmerich, an Augustinian nun in Germany. <hl> It has since been visited as the House of the Virgin Mary by Roman Catholic pilgrims who consider it the place where Mary lived until her assumption. The Gospel of John states that Mary went to live with the Disciple whom Jesus loved,[Jn 19:27] identified as John the Evangelist.[citation needed] Irenaeus and Eusebius of Caesarea wrote in their histories that John later went to Ephesus, which may provide the basis for the early belief that Mary also lived in Ephesus with John.

In the <hl> 19th <hl> century, a house near Ephesus in Turkey was found, based on the visions of Anne Catherine Emmerich, an Augustinian nun in Germany. It has since been visited as the House of the Virgin Mary by Roman Catholic pilgrims who consider it the place where Mary lived until her assumption. The Gospel of John states that Mary went to live with the Disciple whom Jesus loved,[Jn 19:27] identified as John the Evangelist.[citation needed] Irenaeus and Eusebius of Caesarea wrote in their histories that John later went to Ephesus, which may provide the basis for the early belief that Mary also lived in Ephesus with John.


Question: In which year was the Second Council of Nicea?

Devotions to artistic depictions of Mary vary among Christian traditions. There is a long tradition of Roman Catholic Marian art and no image permeates Catholic art as does the image of Madonna and Child. The icon of the Virgin Theotokos with Christ is without doubt the most venerated icon in the Orthodox Church. Both Roman Catholic and Orthodox Christians venerate images and icons of Mary, given that the Second Council of Nicaea in 787 permitted their veneration with the understanding that those who venerate the image are venerating the reality of the person it represents, and the 842 Synod of Constantinople confirming the same. According to Orthodox piety and traditional practice, however, believers ought to pray before and venerate only flat, two-dimensional icons, and not three-dimensional statues.

Answer: 787

Devotions to artistic depictions of Mary vary among Christian traditions. There is a long tradition of Roman Catholic Marian art and no image permeates Catholic art as does the image of Madonna and Child. The icon of the Virgin Theotokos with Christ is without doubt the most venerated icon in the Orthodox Church. <hl> Both Roman Catholic and Orthodox Christians venerate images and icons of Mary, given that the Second Council of Nicaea in 787 permitted their veneration with the understanding that those who venerate the image are venerating the reality of the person it represents, and the 842 Synod of Constantinople confirming the same. <hl> According to Orthodox piety and traditional practice, however, believers ought to pray before and venerate only flat, two-dimensional icons, and not three-dimensional statues.

Devotions to artistic depictions of Mary vary among Christian traditions. There is a long tradition of Roman Catholic Marian art and no image permeates Catholic art as does the image of Madonna and Child. The icon of the Virgin Theotokos with Christ is without doubt the most venerated icon in the Orthodox Church. Both Roman Catholic and Orthodox Christians venerate images and icons of Mary, given that the Second Council of Nicaea in <hl> 787 <hl> permitted their veneration with the understanding that those who venerate the image are venerating the reality of the person it represents, and the 842 Synod of Constantinople confirming the same. According to Orthodox piety and traditional practice, however, believers ought to pray before and venerate only flat, two-dimensional icons, and not three-dimensional statues.


Question: In which year did the Synod of Constantinople confirm the veneration of images of Mary?

Answer: 842

Devotions to artistic depictions of Mary vary among Christian traditions. There is a long tradition of Roman Catholic Marian art and no image permeates Catholic art as does the image of Madonna and Child. The icon of the Virgin Theotokos with Christ is without doubt the most venerated icon in the Orthodox Church. Both Roman Catholic and Orthodox Christians venerate images and icons of Mary, given that the Second Council of Nicaea in 787 permitted their veneration with the understanding that those who venerate the image are venerating the reality of the person it represents, and <hl> the 842 Synod of Constantinople confirming the same. <hl> According to Orthodox piety and traditional practice, however, believers ought to pray before and venerate only flat, two-dimensional icons, and not three-dimensional statues.

Devotions to artistic depictions of Mary vary among Christian traditions. There is a long tradition of Roman Catholic Marian art and no image permeates Catholic art as does the image of Madonna and Child. The icon of the Virgin Theotokos with Christ is without doubt the most venerated icon in the Orthodox Church. Both Roman Catholic and Orthodox Christians venerate images and icons of Mary, given that the Second Council of Nicaea in 787 permitted their veneration with the understanding that those who venerate the image are venerating the reality of the person it represents, and the <hl> 842 <hl> Synod of Constantinople confirming the same. According to Orthodox piety and traditional practice, however, believers ought to pray before and venerate only flat, two-dimensional icons, and not three-dimensional statues.


Question: Which icon is most venerated in the Orthodox Church?

Answer: icon of the Virgin Theotokos

Devotions to artistic depictions of Mary vary among Christian traditions. There is a long tradition of Roman Catholic Marian art and no image permeates Catholic art as does the image of Madonna and Child. <hl> The icon of the Virgin Theotokos with Christ is without doubt the most venerated icon in the Orthodox Church. <hl> Both Roman Catholic and Orthodox Christians venerate images and icons of Mary, given that the Second Council of Nicaea in 787 permitted their veneration with the understanding that those who venerate the image are venerating the reality of the person it represents, and the 842 Synod of Constantinople confirming the same. According to Orthodox piety and traditional practice, however, believers ought to pray before and venerate only flat, two-dimensional icons, and not three-dimensional statues.

Devotions to artistic depictions of Mary vary among Christian traditions. There is a long tradition of Roman Catholic Marian art and no image permeates Catholic art as does the image of Madonna and Child. The <hl> icon of the Virgin Theotokos <hl> with Christ is without doubt the most venerated icon in the Orthodox Church. Both Roman Catholic and Orthodox Christians venerate images and icons of Mary, given that the Second Council of Nicaea in 787 permitted their veneration with the understanding that those who venerate the image are venerating the reality of the person it represents, and the 842 Synod of Constantinople confirming the same. According to Orthodox piety and traditional practice, however, believers ought to pray before and venerate only flat, two-dimensional icons, and not three-dimensional statues.


Question: What is the name given to artistic depictions of Mary?

Answer: Marian art

Devotions to artistic depictions of Mary vary among Christian traditions. <hl> There is a long tradition of Roman Catholic Marian art and no image permeates Catholic art as does the image of Madonna and Child. <hl> The icon of the Virgin Theotokos with Christ is without doubt the most venerated icon in the Orthodox Church. Both Roman Catholic and Orthodox Christians venerate images and icons of Mary, given that the Second Council of Nicaea in 787 permitted their veneration with the understanding that those who venerate the image are venerating the reality of the person it represents, and the 842 Synod of Constantinople confirming the same. According to Orthodox piety and traditional practice, however, believers ought to pray before and venerate only flat, two-dimensional icons, and not three-dimensional statues.

Devotions to artistic depictions of Mary vary among Christian traditions. There is a long tradition of Roman Catholic <hl> Marian art <hl> and no image permeates Catholic art as does the image of Madonna and Child. The icon of the Virgin Theotokos with Christ is without doubt the most venerated icon in the Orthodox Church. Both Roman Catholic and Orthodox Christians venerate images and icons of Mary, given that the Second Council of Nicaea in 787 permitted their veneration with the understanding that those who venerate the image are venerating the reality of the person it represents, and the 842 Synod of Constantinople confirming the same. According to Orthodox piety and traditional practice, however, believers ought to pray before and venerate only flat, two-dimensional icons, and not three-dimensional statues.


Question: In the Orthodox church, what types of icons are allowed to be venerated and prayed before?

Answer: flat, two-dimensional icons

Devotions to artistic depictions of Mary vary among Christian traditions. There is a long tradition of Roman Catholic Marian art and no image permeates Catholic art as does the image of Madonna and Child. The icon of the Virgin Theotokos with Christ is without doubt the most venerated icon in the Orthodox Church. Both Roman Catholic and Orthodox Christians venerate images and icons of Mary, given that the Second Council of Nicaea in 787 permitted their veneration with the understanding that those who venerate the image are venerating the reality of the person it represents, and the 842 Synod of Constantinople confirming the same. <hl> According to Orthodox piety and traditional practice, however, believers ought to pray before and venerate only flat, two-dimensional icons , and not three-dimensional statues. <hl>

Devotions to artistic depictions of Mary vary among Christian traditions. There is a long tradition of Roman Catholic Marian art and no image permeates Catholic art as does the image of Madonna and Child. The icon of the Virgin Theotokos with Christ is without doubt the most venerated icon in the Orthodox Church. Both Roman Catholic and Orthodox Christians venerate images and icons of Mary, given that the Second Council of Nicaea in 787 permitted their veneration with the understanding that those who venerate the image are venerating the reality of the person it represents, and the 842 Synod of Constantinople confirming the same. According to Orthodox piety and traditional practice, however, believers ought to pray before and venerate only <hl> flat, two-dimensional icons <hl>, and not three-dimensional statues.

According to Orthodox piety and traditional practice, however, believers ought to pray before and venerate only <hl> flat, two-dimensional icons <hl> , and not three-dimensional statues.


Question: Where is the site of the first Church dedicated to Mary?

Ephesus is a cultic centre of Mary, the site of the first Church dedicated to her and the rumoured place of her death. Ephesus was previously a centre for worship of Artemis a virgin goddess. The Temple of Artemis at Ephesus being regarded as one of the Seven Wonders of the Ancient World The cult of Mary was furthered by Queen Theodora in the 6th Century. According to William E. Phipps, in the book Survivals of Roman Religion "Gordon Laing argues convincingly that the worship of Artemis as both virgin and mother at the grand Ephesian temple contributed to the veneration of Mary."

Answer: Ephesus

<hl> Ephesus is a cultic centre of Mary, the site of the first Church dedicated to her and the rumoured place of her death. <hl> Ephesus was previously a centre for worship of Artemis a virgin goddess. The Temple of Artemis at Ephesus being regarded as one of the Seven Wonders of the Ancient World The cult of Mary was furthered by Queen Theodora in the 6th Century. According to William E. Phipps, in the book Survivals of Roman Religion "Gordon Laing argues convincingly that the worship of Artemis as both virgin and mother at the grand Ephesian temple contributed to the veneration of Mary."

<hl> Ephesus <hl> is a cultic centre of Mary, the site of the first Church dedicated to her and the rumoured place of her death. Ephesus was previously a centre for worship of Artemis a virgin goddess. The Temple of Artemis at Ephesus being regarded as one of the Seven Wonders of the Ancient World The cult of Mary was furthered by Queen Theodora in the 6th Century. According to William E. Phipps, in the book Survivals of Roman Religion "Gordon Laing argues convincingly that the worship of Artemis as both virgin and mother at the grand Ephesian temple contributed to the veneration of Mary."


Question: Which goddess was worshipped in Ephesus before Mary?

Answer: Artemis

Ephesus is a cultic centre of Mary, the site of the first Church dedicated to her and the rumoured place of her death. <hl> Ephesus was previously a centre for worship of Artemis a virgin goddess. <hl> The Temple of Artemis at Ephesus being regarded as one of the Seven Wonders of the Ancient World The cult of Mary was furthered by Queen Theodora in the 6th Century. According to William E. Phipps, in the book Survivals of Roman Religion "Gordon Laing argues convincingly that the worship of Artemis as both virgin and mother at the grand Ephesian temple contributed to the veneration of Mary."

Ephesus is a cultic centre of Mary, the site of the first Church dedicated to her and the rumoured place of her death. Ephesus was previously a centre for worship of <hl> Artemis <hl> a virgin goddess. The Temple of Artemis at Ephesus being regarded as one of the Seven Wonders of the Ancient World The cult of Mary was furthered by Queen Theodora in the 6th Century. According to William E. Phipps, in the book Survivals of Roman Religion "Gordon Laing argues convincingly that the worship of Artemis as both virgin and mother at the grand Ephesian temple contributed to the veneration of Mary."


Question: Who was the author of the book, "Survivals of Roman Religion?"

Answer: William E. Phipps

Ephesus is a cultic centre of Mary, the site of the first Church dedicated to her and the rumoured place of her death. Ephesus was previously a centre for worship of Artemis a virgin goddess. The Temple of Artemis at Ephesus being regarded as one of the Seven Wonders of the Ancient World The cult of Mary was furthered by Queen Theodora in the 6th Century. <hl> According to William E. Phipps , in the book Survivals of Roman Religion "Gordon Laing argues convincingly that the worship of Artemis as both virgin and mother at the grand Ephesian temple contributed to the veneration of Mary." <hl>

Ephesus is a cultic centre of Mary, the site of the first Church dedicated to her and the rumoured place of her death. Ephesus was previously a centre for worship of Artemis a virgin goddess. The Temple of Artemis at Ephesus being regarded as one of the Seven Wonders of the Ancient World The cult of Mary was furthered by Queen Theodora in the 6th Century. According to <hl> William E. Phipps <hl>, in the book Survivals of Roman Religion "Gordon Laing argues convincingly that the worship of Artemis as both virgin and mother at the grand Ephesian temple contributed to the veneration of Mary."

According to <hl> William E. Phipps <hl> , in the book Survivals of Roman Religion "Gordon Laing argues convincingly that the worship of Artemis as both virgin and mother at the grand Ephesian temple contributed to the veneration of Mary."


Question: Which Queen furthered the cult of Mary in the 6th Century?

Answer: Queen Theodora

Ephesus is a cultic centre of Mary, the site of the first Church dedicated to her and the rumoured place of her death. Ephesus was previously a centre for worship of Artemis a virgin goddess. <hl> The Temple of Artemis at Ephesus being regarded as one of the Seven Wonders of the Ancient World The cult of Mary was furthered by Queen Theodora in the 6th Century. <hl> According to William E. Phipps, in the book Survivals of Roman Religion "Gordon Laing argues convincingly that the worship of Artemis as both virgin and mother at the grand Ephesian temple contributed to the veneration of Mary."

Ephesus is a cultic centre of Mary, the site of the first Church dedicated to her and the rumoured place of her death. Ephesus was previously a centre for worship of Artemis a virgin goddess. The Temple of Artemis at Ephesus being regarded as one of the Seven Wonders of the Ancient World The cult of Mary was furthered by <hl> Queen Theodora <hl> in the 6th Century. According to William E. Phipps, in the book Survivals of Roman Religion "Gordon Laing argues convincingly that the worship of Artemis as both virgin and mother at the grand Ephesian temple contributed to the veneration of Mary."


Question: Where was Mary rumored to have died?

Answer: Ephesus

<hl> Ephesus is a cultic centre of Mary, the site of the first Church dedicated to her and the rumoured place of her death. <hl> Ephesus was previously a centre for worship of Artemis a virgin goddess. The Temple of Artemis at Ephesus being regarded as one of the Seven Wonders of the Ancient World The cult of Mary was furthered by Queen Theodora in the 6th Century. According to William E. Phipps, in the book Survivals of Roman Religion "Gordon Laing argues convincingly that the worship of Artemis as both virgin and mother at the grand Ephesian temple contributed to the veneration of Mary."

<hl> Ephesus <hl> is a cultic centre of Mary, the site of the first Church dedicated to her and the rumoured place of her death. Ephesus was previously a centre for worship of Artemis a virgin goddess. The Temple of Artemis at Ephesus being regarded as one of the Seven Wonders of the Ancient World The cult of Mary was furthered by Queen Theodora in the 6th Century. According to William E. Phipps, in the book Survivals of Roman Religion "Gordon Laing argues convincingly that the worship of Artemis as both virgin and mother at the grand Ephesian temple contributed to the veneration of Mary."


Question: Jesus was known as the "King of Kings" because of his lieage from who?

Some titles have a Biblical basis, for instance the title Queen Mother has been given to Mary since she was the mother of Jesus, who was sometimes referred to as the "King of Kings" due to his lineage of King David. The biblical basis for the term Queen can be seen in the Gospel of Luke 1:32 and the Book of Isaiah 9:6, and Queen Mother from 1 Kings 2:19-20 and Jeremiah 13:18-19. Other titles have arisen from reported miracles, special appeals or occasions for calling on Mary, e.g., Our Lady of Good Counsel, Our Lady of Navigators or Our Lady of Ransom who protects captives.

Answer: King David

<hl> Some titles have a Biblical basis, for instance the title Queen Mother has been given to Mary since she was the mother of Jesus, who was sometimes referred to as the "King of Kings" due to his lineage of King David . <hl> The biblical basis for the term Queen can be seen in the Gospel of Luke 1:32 and the Book of Isaiah 9:6, and Queen Mother from 1 Kings 2:19-20 and Jeremiah 13:18-19. Other titles have arisen from reported miracles, special appeals or occasions for calling on Mary, e.g., Our Lady of Good Counsel, Our Lady of Navigators or Our Lady of Ransom who protects captives.

Some titles have a Biblical basis, for instance the title Queen Mother has been given to Mary since she was the mother of Jesus, who was sometimes referred to as the "King of Kings" due to his lineage of <hl> King David <hl>. The biblical basis for the term Queen can be seen in the Gospel of Luke 1:32 and the Book of Isaiah 9:6, and Queen Mother from 1 Kings 2:19-20 and Jeremiah 13:18-19. Other titles have arisen from reported miracles, special appeals or occasions for calling on Mary, e.g., Our Lady of Good Counsel, Our Lady of Navigators or Our Lady of Ransom who protects captives.

Some titles have a Biblical basis, for instance the title Queen Mother has been given to Mary since she was the mother of Jesus, who was sometimes referred to as the "King of Kings" due to his lineage of <hl> King David <hl> .


Question: Which name is given to Mary because of her role as a protector of captives?

Answer: Our Lady of Ransom

Some titles have a Biblical basis, for instance the title Queen Mother has been given to Mary since she was the mother of Jesus, who was sometimes referred to as the "King of Kings" due to his lineage of King David. The biblical basis for the term Queen can be seen in the Gospel of Luke 1:32 and the Book of Isaiah 9:6, and Queen Mother from 1 Kings 2:19-20 and Jeremiah 13:18-19. <hl> Other titles have arisen from reported miracles, special appeals or occasions for calling on Mary, e.g., Our Lady of Good Counsel, Our Lady of Navigators or Our Lady of Ransom who protects captives. <hl>

Some titles have a Biblical basis, for instance the title Queen Mother has been given to Mary since she was the mother of Jesus, who was sometimes referred to as the "King of Kings" due to his lineage of King David. The biblical basis for the term Queen can be seen in the Gospel of Luke 1:32 and the Book of Isaiah 9:6, and Queen Mother from 1 Kings 2:19-20 and Jeremiah 13:18-19. Other titles have arisen from reported miracles, special appeals or occasions for calling on Mary, e.g., Our Lady of Good Counsel, Our Lady of Navigators or <hl> Our Lady of Ransom <hl> who protects captives.


Question: Who was the mother of Jesus?

Answer: Mary

<hl> Some titles have a Biblical basis, for instance the title Queen Mother has been given to Mary since she was the mother of Jesus, who was sometimes referred to as the "King of Kings" due to his lineage of King David. <hl> The biblical basis for the term Queen can be seen in the Gospel of Luke 1:32 and the Book of Isaiah 9:6, and Queen Mother from 1 Kings 2:19-20 and Jeremiah 13:18-19. Other titles have arisen from reported miracles, special appeals or occasions for calling on Mary, e.g., Our Lady of Good Counsel, Our Lady of Navigators or Our Lady of Ransom who protects captives.

Some titles have a Biblical basis, for instance the title Queen Mother has been given to <hl> Mary <hl> since she was the mother of Jesus, who was sometimes referred to as the "King of Kings" due to his lineage of King David. The biblical basis for the term Queen can be seen in the Gospel of Luke 1:32 and the Book of Isaiah 9:6, and Queen Mother from 1 Kings 2:19-20 and Jeremiah 13:18-19. Other titles have arisen from reported miracles, special appeals or occasions for calling on Mary, e.g., Our Lady of Good Counsel, Our Lady of Navigators or Our Lady of Ransom who protects captives.


Question: Which New Testament book provides a basis for the term Queen when referring to Mary?

Answer: Luke

Some titles have a Biblical basis, for instance the title Queen Mother has been given to Mary since she was the mother of Jesus, who was sometimes referred to as the "King of Kings" due to his lineage of King David. <hl> The biblical basis for the term Queen can be seen in the Gospel of Luke 1:32 and the Book of Isaiah 9:6, and Queen Mother from 1 Kings 2:19-20 and Jeremiah 13:18-19. <hl> Other titles have arisen from reported miracles, special appeals or occasions for calling on Mary, e.g., Our Lady of Good Counsel, Our Lady of Navigators or Our Lady of Ransom who protects captives.

Some titles have a Biblical basis, for instance the title Queen Mother has been given to Mary since she was the mother of Jesus, who was sometimes referred to as the "King of Kings" due to his lineage of King David. The biblical basis for the term Queen can be seen in the Gospel of <hl> Luke <hl> 1:32 and the Book of Isaiah 9:6, and Queen Mother from 1 Kings 2:19-20 and Jeremiah 13:18-19. Other titles have arisen from reported miracles, special appeals or occasions for calling on Mary, e.g., Our Lady of Good Counsel, Our Lady of Navigators or Our Lady of Ransom who protects captives.