This religious statue is in one side of the door "Puerta del Perdón", where you can access to the "Patio de los Naranjos", close the Cathedral of Sevilla.
We can see the Virgin Mary later that receive the good new.
VIRGIN MARY:
"Mother of jesus. The gospels only provide, with respect to Mary, the fundamental data and some anecdotes. She states that before and after the birth of Jesus she lived in Nazareth, a small town in Galilee, and that, according to the law, she was married to the craftsman Saint Joseph , a descendant of the house of King David . Mary accompanied Jesus of Nazareth during his ministry from one place to another, along with the women who accompanied him from Galilee and the "four brothers of Jesus": James, Joseph, Simon and Judas, sons of Mary and Cleopas.
Detail of The Assumption of the Virgin , by Murillo
Both Maria and the four brothers were surrounded by an atmosphere of veneration that continued to grow, since Maria convincingly fulfilled the conditions of the citizens of the kingdom. As an example of the memory that the first disciples kept of Mary are the words that are placed in the mouth of Elizabeth: "Blessed are you who have believed" (Lc. 1,45). She also has a vivid memory of Saint Luke's phrase: "Mary kept all these memories, pondering them in her heart" (Lk 2, 19).
Mary was at the foot of the cross and witnessed the resurrection. The mention of her in the cenacle (Acts 1,14) together with the twelve apostles, the other women and the "brothers of Jesus", is the beginning of a living and constant presence within primitive Christianity . The Jerusalem community also honored Mary as "Mother of the Lord", a title with which they made Mary participate in the glory of Jesus and thus began the process of theological reflection on what has come to be called "the glories of Maria".
From the point of view of the Christian faith, the figure of the Virgin Mary has a singular and growing relevance throughout the centuries. As far as the Old Testament is concerned, tradition has pointed to numerous texts in which prophetic announcements about Mary are found. A passage that has had great importance is the prophecy of Emmanuel (Is. 7,14). In it, the prophet Isaiah announces as a divine sign the birth of a maiden (Hebrew almah and Greek parthénos ), in which the church sees the announcement of the Mother of the Messiah and her virginity.
In the New Testament, the infancy narratives of the Gospels of Saint Matthew and Saint Luke collect the teachings about the virginal conception and the birth of Jesus, transmitted in the primitive Christian community. Saint Matthew narrates that Mary virginally conceived the Messiah, thus fulfilling the prophecy of Emmanuel. "Having conceived by the power of the Holy Spirit, she gives birth (continues the evangelist) to a son who is called Jesus, Savior" (Mt. 1, 20-25).
Detail of The Annunciation (1440), by Fra Angelico
In Saint Luke , the virginal conception and the messianic and divine motherhood of Mary are described in the narrative framework of the Annunciation as the work of the Holy Spirit (Lk, 1, 26-35). Saint Luke presents the Virgin as the central figure of the infancy gospel, linked, therefore, to the birth of Christ; and he again emphasizes her presence in the acts of the apostles by narrating the nascent life of the church. Saint John the Evangelist describes her presence at Cana, taking an active part in the first of the miracles performed by Jesus Christ , and at the foot of the cross.
Some Christian authors reflected on the significance of Mary in the whole of the mystery of salvation and in her relationship with Christ, her son. Thus, Saint Ignatius of Antioch (II century) investigated the mystery of Jesus born of Mary, while Saint Justin defended the virginal conception of Mary and Saint Irenaeus proposed a parallelism between the figures of Eve-Mary and Adam-Christ.
Also in the middle of the second century, some apocryphal texts appeared (such as the Protoevangelium of Santiago) where the life of Mary was told, from that of her parents Joaquín and Ana until after the birth of Jesus. In other texts ( Transitus ) the death of Mary and her assumption body and soul into heaven were explained.
From the IV-V centuries, Mary was considered the perfect model of faith and holiness to be imitated by the Christian virgins, according to the doctrine previously elaborated by the great doctors of the Church ( Saint Athanasius , Saint Jerome , Saint Ambrose , Saint Augustine of Hippo ). In the year 431, the Council of Ephesus recognized Mary as the Mother of God, thus confirming the belief of many faithful who had long before interceded with her.
For the Fathers of the Church, the perpetual virginity of Mary and her personal holiness were a subject of discussion. Gradually the idea of ??a virginity "before childbirth, during childbirth and after childbirth" and of a total exemption from sin came to prevail. Perpetual virginity was defined in the Lateran Council (649 BC) and in the dogmatic epistle of Pope Agathon (680 BC). The Council of Trent, for its part, sanctioned in 1547 its total exemption from sin.
After centuries of discussion between schools, the Church came to the conclusion that Mary had been redeemed through the merits of Christ, but that, from the first moment of her being, she had been free from the original stain. This is the dogma of the Immaculate Conception defined by Pius IX in 1845. In the bull Munificentissimus Deus , Pius XII defined in 1950 the dogma of the glorification or Assumption, according to which Mary was assumed body and soul into heaven after her death not knowing the corruption of the grave."
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