THE VENERATION OF THE
VIRGIN MARY
AND HER PERPETUAL
VIRGINITY
VIRGIN MARY
AND HER PERPETUAL
VIRGINITY
- (1) Venerating the Virgin Mary
(2) Reply to the questions:
(a) Why do we give the Virgin the titles ‘the vine’ and
'the gate of Life'?
(b) Is it correct to pray to the Virgin?
(3) The perpetual virginity of the Virgin Mary
(4) Reply to the opposing opinions:
(a) The phrase "he firstborn"
(b) The phrase "your wife"
(c) "Before they came together she was found with
child"
(d) "did not know her till she had brought forth her
firstborn Son"
(e) The phrase "His brothers"
The Veneration of St. Mary the Virgin
(1) Our Protestant brethren do not venerate our Lady the Virgin nor do they ask for her intercession. Some of their groups even go to the extent of likening her to the eggshell that
loses its value after the chick hatches. This exaggeration in not venerating the Virgin Mary is probably a reaction to the exaggerated veneration given her by the Roman Catholics.
Thus our Protestant brethren do not celebrate any of the Virgin's feasts.
loses its value after the chick hatches. This exaggeration in not venerating the Virgin Mary is probably a reaction to the exaggerated veneration given her by the Roman Catholics.
Thus our Protestant brethren do not celebrate any of the Virgin's feasts.
(2) Some Protestant groups call the Virgin Mary ‘our sister’.
(3) In addition, our Protestant brethren say that after the Virgin had given birth to the Lord Jesus she consumated her marriage to Joseph and begot children known as Jesus' brothers" or "the Lord's brothers".
(4) Our Protestant brethren also object to some of the titles which our Church gives to our Lady the Virgin.
(5) One of the features which reveals the non-veneration of the Virgin is that, in their translation of the Holy Bible, they
have changed the title given her by the angel from 'full of grace" into "highly favoured".
(6) Our Protestant brethren frequently give our Lady theVirgin the title 'Mother of Jesus' instead of 'Mother of God' (Theotokos).
Venerating the Virgin Mary
It suffices to mention the Virgin's words which are recorded in the Holy Bible: "For behold, henceforth all generations will call me blessed" (Lk.1: 48). The phrase "all generations"
means that venerating the Virgin is a universal dogma which commenced at the Nativity of the Lord Jesus Christ and will continue until the end of ages.
means that venerating the Virgin is a universal dogma which commenced at the Nativity of the Lord Jesus Christ and will continue until the end of ages.
Some of the venerations of the Virgin Mary are recorded in the Holy Bible. For example Elizabeth, who was about the same age as saint Mary’s mother, said to her: "But why is this granted to me, that the mother of my Lord should come to me? For indeed, as soon as the voice of your greeting sounded in my ears, the babe leaped in my womb for joy" (Lk1: 43,44).
What amazes us here in the Virgin's greatness is that when Elizabeth heard her greeting, she "was filled with the Holy Spirit" (Lk1: 41). The mere hearing of the Virgin's voice caused Elizabeth to be filled with the Holy Spirit.
What amazes us here in the Virgin's greatness is that when Elizabeth heard her greeting, she "was filled with the Holy Spirit" (Lk1: 41). The mere hearing of the Virgin's voice caused Elizabeth to be filled with the Holy Spirit.
ot only did the Virgin receive veneration from the human race but she also received it from the angels. This is clear from Angel Gabrielle’s greeting to her. He said: "Rejoice, highly favoured one, the Lord is with you; blessed are you among women!" (Lk.1: 28) The phrase "Blessed are you amongwomen" was repeated by Elizabeth in her greeting to the Virgin Mary (Lk.1: 42). In addressing Virgin Mary, Archangel Gabriel what was used for Zacharias the priest (Lk1: 13).
There are many prophecies in the Holy Bible that refer to the Virgin Mary. Among them are "At Your right hand stands the Queen" (Ps.45: 9). The Divine Inspiration also says of her: "The
royal daughter is all glorious within" (Ps.45: 13). Therefore, the Virgin is the Queen and the daughter of the King. That is why the Coptic Church, in all the icons of the Virgin Mary,
portrays her as a crowned queen and places her at the right hand of the Lord Jesus Christ, glory be to Him.
royal daughter is all glorious within" (Ps.45: 13). Therefore, the Virgin is the Queen and the daughter of the King. That is why the Coptic Church, in all the icons of the Virgin Mary,
portrays her as a crowned queen and places her at the right hand of the Lord Jesus Christ, glory be to Him.
The Church, in her hymns, praises the Virgin, saying: "Many daughters have done well, but you excel them all" (Prov.31: 29)
.
St. Mary the Virgin was the desire of all generations. She is the one whose Offspring was able to "bruise the Serpent's head", thus fulfilling God's first promise of saving man (Gen.3: 15).
As the Virgin is the mother of the Lord Jesus Christ, so all the titles of the Lord can be attributed to her motherhood. The Lord Jesus Christ is the true Light (John.1: 9). He said
of Himself. "I am the light of the world" (John.8: 12) Therefore, His mother the Virgin is the Mother of Light or the Mother of the True Light.
of Himself. "I am the light of the world" (John.8: 12) Therefore, His mother the Virgin is the Mother of Light or the Mother of the True Light.
Since Christ is the Holy One (Lk.1: 35), thus the Virgin is the Mother of the Holy One.
Since Christ is the Saviour, as it was said to the shepherds: "For there is born to you this day in the city of David a Saviour, who is Christ the Lord" (Lk.2: 11), and since His name
is Jesus, that is, 'Saviour', because "He will save His people from their sins", therefore the Virgin is the Mother of the Saviour.
Since Christ is the Saviour, as it was said to the shepherds: "For there is born to you this day in the city of David a Saviour, who is Christ the Lord" (Lk.2: 11), and since His name
is Jesus, that is, 'Saviour', because "He will save His people from their sins", therefore the Virgin is the Mother of the Saviour.
Since Christ is God (1John.1); (Rom.9: 5); (John.20: 28), therefore the Virgin is the Mother of God. Since Christ is the Lord, according to Elizabeth's words to the Virgin Mary: "the mother of my Lord" (Lk1: 43), therefore the Virgin is the Mother of the Lord. In the same way, she is
the Mother of Emmanuel (Matt.1: 24) and the Mother of the Word Incarnate (John1: 14).
If the Virgin Mary is the Mother of Christ, then unquestionably, she is the spiritual mother of all Christians. It suffices that when the Lord Jesus Christ was on the cross, He
said to St. John, the beloved Apostle, of her: "Behold your mother!" (John.19: 27) If the Virgin is mother to St. John who addresses us, saying: "My little children" (1John.2: 1),
therefore she is the mother of us all. Consequently, the title "our sister" is not welcomed and does not deserve a reply because it is unacceptable and illogical to consider the mother
of Christ the sister of His children who believe in His name! Whoever venerates the Virgin is in effect venerating Christ Himself. If to honour one's mother is the first commandment
with a promise (Eph.6: 2); (Ex.20: 12); (Deut.5: 16), should we not venerate our mother the Virgin, the mother of the Lord Jesus Christ and the mother of the Apostles? The Virgin is the
one to whom the angel said: " The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called
the Son of God" (Lk1: 35). She is the one who was praised by Elizabeth who said: "Blessed is she who believed, for there will be a fulfilment of those things which were told her from the
Lord" (Lk.1: 45). The phrase 'Blessed are you among women', which was said
by Angel Gabriel and by St. Elizabeth, means that if the Virgin
is compared with all the women of the world she will be the blessed one because none of the women of the world received the glory which she had received through the Divine
Incarnation. Undoubtedly, God chose our Lady the Virgin from among all women, because no other woman has ever had the Virgin's qualities. This shows her exaltation and elevated
position. That is why Isaiah the Prophet named her 'a cloud' in his prophecy of the Flight into Egypt (Is. 19: 1).
the Mother of Emmanuel (Matt.1: 24) and the Mother of the Word Incarnate (John1: 14).
If the Virgin Mary is the Mother of Christ, then unquestionably, she is the spiritual mother of all Christians. It suffices that when the Lord Jesus Christ was on the cross, He
said to St. John, the beloved Apostle, of her: "Behold your mother!" (John.19: 27) If the Virgin is mother to St. John who addresses us, saying: "My little children" (1John.2: 1),
therefore she is the mother of us all. Consequently, the title "our sister" is not welcomed and does not deserve a reply because it is unacceptable and illogical to consider the mother
of Christ the sister of His children who believe in His name! Whoever venerates the Virgin is in effect venerating Christ Himself. If to honour one's mother is the first commandment
with a promise (Eph.6: 2); (Ex.20: 12); (Deut.5: 16), should we not venerate our mother the Virgin, the mother of the Lord Jesus Christ and the mother of the Apostles? The Virgin is the
one to whom the angel said: " The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called
the Son of God" (Lk1: 35). She is the one who was praised by Elizabeth who said: "Blessed is she who believed, for there will be a fulfilment of those things which were told her from the
Lord" (Lk.1: 45). The phrase 'Blessed are you among women', which was said
by Angel Gabriel and by St. Elizabeth, means that if the Virgin
is compared with all the women of the world she will be the blessed one because none of the women of the world received the glory which she had received through the Divine
Incarnation. Undoubtedly, God chose our Lady the Virgin from among all women, because no other woman has ever had the Virgin's qualities. This shows her exaltation and elevated
position. That is why Isaiah the Prophet named her 'a cloud' in his prophecy of the Flight into Egypt (Is. 19: 1).
With regard to God's indwelling in the Virgin during the Incarnation, the Church calls her the Second Heaven and the Tabernacle or the Dome of Moses. The Church also calls the Virgin the City of God or Zion, as it is said in the psalm: "And of Zion it will be said, 'This one and that one were born in her; and the Most High Himself shall establish her"' and "Glorious things are spoken of you, 0 city of God!" (Ps. 87) Since the Lord Jesus said that He resembles the manna
because He is the Living Bread that came down from heaven (John.6: 58), therefore, the Church calls the Virgin the Manna
Pot. Regarding St. Mary's virginity, the Church calls her Aaron's Rod which blossomed (Num.17). The Ark of Testimony (Ex.25:10-22) is a type (resemblance) for Virgin Mary because firstly, the Ark was overlaid with gold on the inside and the outside, symbolising her purity and
elevation. Secondly because the Ark was made of Acacia wood which does not decay, symbolising her sanctity. Thirdly because the Ark contained the manna, which symbolises Christ the Living Bread who came down from heaven, and lastly because the Ark contained the two tablets of the Law which symbolise Christ the Word of God (John.1: 1).
The ladder reaching from earth to heaven which Jacob saw in his dream, is a type (resemblance) for Virgin Mary. Being this conjunction between earth and heaven in the Incarnation of Christ; She was the earth in which heaven dwelt and whilst she
was on earth she bore heaven within her (Gen.28: 12). The burning bush that was not consumed and which Moses saw (Ex.3), is a type (resemblance) for Virgin Mary, upon
whom came the Holy Spirit with His Divine fire and she was
not consumed. Since the union of Divinity and Humanity of the Lord Jesus
Christ resembles the union of coal and fire, therefore, St. Mary the Virgin, who bore within her that Union, resembles the censer. She is called Aaron's Censer or the Golden Censer,
signifying her exaltation. The Church also gives the Virgin the title 'The Good Dove’
because:
was on earth she bore heaven within her (Gen.28: 12). The burning bush that was not consumed and which Moses saw (Ex.3), is a type (resemblance) for Virgin Mary, upon
whom came the Holy Spirit with His Divine fire and she was
not consumed. Since the union of Divinity and Humanity of the Lord Jesus
Christ resembles the union of coal and fire, therefore, St. Mary the Virgin, who bore within her that Union, resembles the censer. She is called Aaron's Censer or the Golden Censer,
signifying her exaltation. The Church also gives the Virgin the title 'The Good Dove’
because:
1. In her meekness she resembles the dove.
2. The Holy Spirit, Who appeared in the form of a dove (Matt.3: 16), came upon her.
3. She brought the message of man's salvation, resembling the dove that brought the message of the return of life to the earth after the Flood (Gen.8: 10,11).
The Virgin is also likened to the Church and many prophecies apply simultaneously to the Virgin and to the Church.
The symbols and resemblances of Virgin Mary in the Church rituals and in the Holy Scriptures are numerous. She is venerated because:
The symbols and resemblances of Virgin Mary in the Church rituals and in the Holy Scriptures are numerous. She is venerated because:
1. the Holy Spirit came upon her,
2. she is the mother of God,
3. she is of perpetual virginity,
4. she is holy,
5. the Holy Bible testifies of her,
6. the Lord Himself venerated her, and
7. because of her miraculous signs and sacred appearances.
2. she is the mother of God,
3. she is of perpetual virginity,
4. she is holy,
5. the Holy Bible testifies of her,
6. the Lord Himself venerated her, and
7. because of her miraculous signs and sacred appearances.
This veneration is expressed in the Church rituals, hymns and songs, in the Church prayers asking for her intercession, in celebrating her many feasts and in consecrating one of our fasts in her name.
The Virgin’s Feasts
1. Her (dormition) dying, 21st Toubi and the 21st day of every Coptic month
2. Her nativity, 1st Pashans
3. The annunciation to her parents, 7th Mesra
4. Her presentation into the Temple, 3rd Keyahk
5. Her entry into the land of Egypt, 24th Pashans
6. Her assumption, 16th of Misra
7. Consecration of her church in Philippi, 21st Ba’ouna
8. Her appearance in her church at Zeitoon, Cairo, 2nd April
2. Her nativity, 1st Pashans
3. The annunciation to her parents, 7th Mesra
4. Her presentation into the Temple, 3rd Keyahk
5. Her entry into the land of Egypt, 24th Pashans
6. Her assumption, 16th of Misra
7. Consecration of her church in Philippi, 21st Ba’ouna
8. Her appearance in her church at Zeitoon, Cairo, 2nd April
Two Questions on the Virgin's Titles
(1) Why do we call the Virgin ‘the vine’ in the prayer of the Third Hour, saying: “O Mother of God, you are the true vine bearing the Fruit of Life”, when the Vine is the Lord Jesus
Christ who says plainly of Himself: “I am the True Vine and My Father is the Vine-dresser. I am the Vine, you are the branches” (John.15: 1, 5)?
Christ who says plainly of Himself: “I am the True Vine and My Father is the Vine-dresser. I am the Vine, you are the branches” (John.15: 1, 5)?
(2) Why do we address the Virgin, in the third watch of the Midnight Prayer, saying: “O noetic gate of life”, when the gate is Christ who says of Himself: “I am the door of the sheep”
(John.10: 7)?
(John.10: 7)?
(1) The Virgin Is the True Vine
Giving the title 'the true vine' to the Virgin in no way contradicts the title of the Lord Jesus Christ as the True Vine. The Lord is the Vine in one sense and the Virgin is the vine in another.
The Lord is the Vine when we are the branches; He is the Origin and all of us originate from Him; He is the Head and all of us are members of His Body. As for the Virgin, according to the Church's hymns, she is the one who bore the Fruit of Life - the Son of God. She is thevine who neither experienced senescence nor was reaped by anybody.
Here we would like to record an important point:
The Lord Jesus Christ grants us some of His titles
(1) The Lord says: “I am the good Shepherd” (John.10: 11, 14). This title was given to God by David in his psalm when he said: “The Lord is my Shepherd” (Ps.23: 1), and was also given
to Him in the Book of Ezekiel (Ez.34: 11-16).
to Him in the Book of Ezekiel (Ez.34: 11-16).
Nevertheless, the Lord appoints some of His children shepherds. While He is concerned to make the whole Church “one flock and one Shepherd” (John.10: 16), He says to Peter the
Apostle: “Feed My lambs. Tend My sheep” (John.21: 15,16). In the Old Testament the Lord says: “And I will give you shepherds according to My heart” (Jer.3: 15). The title 'shepherd' became the
title attributed to the Apostles' successors; the bishops who are to "shepherd the church of God which He purchased with His own blood" (Acts 20: 28). St. Peter says: "Shepherd the flock of God which is among you, serving as overseers” (1Pet.5: 2).
Apostle: “Feed My lambs. Tend My sheep” (John.21: 15,16). In the Old Testament the Lord says: “And I will give you shepherds according to My heart” (Jer.3: 15). The title 'shepherd' became the
title attributed to the Apostles' successors; the bishops who are to "shepherd the church of God which He purchased with His own blood" (Acts 20: 28). St. Peter says: "Shepherd the flock of God which is among you, serving as overseers” (1Pet.5: 2).
(2) The Lord Jesus Christ calls Himself ‘Light’ when He says: “I am the Light of the world” (John.8: 12); (John.9: 5). Nevertheless, He says to His disciples: “You are the light of the world” (Matt.5: 14) and “Let your light so shine before men” (Matt.5: 16).
There is no doubt that the Lord is the absolute Light in the full sense of the word. His disciples are light because they derive theirlight from Him and with His light they shine before others. In the same way, He is the Shepherd in the full sense of the wordbut they are shepherds because they are God's stewards appointed by Him to shepherd His flock.
(3) It is said of the Lord Jesus Christ that He is the Bishop: “The Shepherd and Overseer of your souls” (1Pet.2: 25). Nevertheless, the Apostles' disciples were ordained bishops by the
Holy Spirit (John 20:20-23) (Acts 20: 28); (1Thess.3: 2); (Phil.1: 1); (Titus1: 7).
Holy Spirit (John 20:20-23) (Acts 20: 28); (1Thess.3: 2); (Phil.1: 1); (Titus1: 7).
(4) It is said of the Lord Jesus Christ that He is the “Priest forever according to the order of Melchizedek” (Ps.110: 4); (Heb.5: 6). Yet there are numerous verses in the Holy Bible about
the high priest, the chief priest and the priests to whom God gave an everlasting priesthood throughout their generations (Ex.40: 15).
the high priest, the chief priest and the priests to whom God gave an everlasting priesthood throughout their generations (Ex.40: 15).
In the Old Testament it is written: “Let Your priests be clothed with righteousness” (Ps.132: 9,16); “And he poured some of the anointing oil on Aaron’s head and anointed him, to sanctify him” (Lev. 8: 12) and “you shall make holy garments for Aaron your brother, for glory and for beauty”
(Ex.28: 2). In the New Testament, we notice that St. Paul calls himself a priest (Rom.15: 16).
(Ex.28: 2). In the New Testament, we notice that St. Paul calls himself a priest (Rom.15: 16).
The Lord Jesus Christ is the Priest in the sense that He offered Himself a Sacrifice on our behalf. But priests from the human race are ministers and stewards of God's mysteries. They
offer the Sacrifice of the Lord Jesus Christ and in the Old Testament they offered what symbolised Christ's Sacrifice.
offer the Sacrifice of the Lord Jesus Christ and in the Old Testament they offered what symbolised Christ's Sacrifice.
(5) It is written that Christ is the Son of God (1John.4: 14,15) and that we also are children of God (1John.3: 1). Christ is the Son of God in the sense that He is of God’s Essence,
Nature and Divinity. But we are children through love andadoption. That is why the Lord Jesus Christ is called the Only Son (John.3: 16).
Nature and Divinity. But we are children through love andadoption. That is why the Lord Jesus Christ is called the Only Son (John.3: 16).
Likewise is the title ‘vine’
The Lord Jesus Christ is the Vine. The whole Church is called the vineyard and the Lord sang a song of the vineyard about the Church in the Book of Isaiah (Is.5: 37) in which He says: “Judge,
please, between Me and My vineyard. What more could have been done to My vineyard that I have not done in it?” And the Divine Inspiration says: “For the vineyard of the Lord of hosts is
the house of Israel” (Is.5: 7).
please, between Me and My vineyard. What more could have been done to My vineyard that I have not done in it?” And the Divine Inspiration says: “For the vineyard of the Lord of hosts is
the house of Israel” (Is.5: 7).
The same meaning applies to the parable of the vineyard and the tenants, which the Lord told in (Matt.21: 33-41). In this parable, the vineyard is the Church, the tenants are the priests, and God is the Landlord.
In calling the Church ‘the vine’ we quote the words of the Divine Inspiration in the Book of Psalms. We say to God: “Return, we beseech you, 0 God of hosts; look down from heaven
and see and visit this vine and the vineyard which Your right hand has planted” (Ps.80: 14,15).
and see and visit this vine and the vineyard which Your right hand has planted” (Ps.80: 14,15).
Do we steal God’s glory if we call the Church 'the vine' when Christ Himself has bestowed upon her that title? Do we steal God’s glory if we call people the vineyard, when the teaching of
the Holy Bible commands us to do so? Or is this just an attack against the Church of which the Holy Bible says: “Sing to her, avineyard of red wine! I, the Lord, keep it. I water it every
moment” (Is.27: 2,3)?
the Holy Bible commands us to do so? Or is this just an attack against the Church of which the Holy Bible says: “Sing to her, avineyard of red wine! I, the Lord, keep it. I water it every
moment” (Is.27: 2,3)?
Moreover, the title ‘the vine’ is given to every blessed mother, as the psalm says: “Your wife shall be like a. fruitful vine in the very heart of your house” (Ps.128: 3). Therefore, it is not surprising to call St. Mary the Virgin ‘the vine’.
part one
to be continue
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