Mary, the mother of Jesus Christ, has been accorded a special place of devotion especially in the Roman Catholic and Eastern Orthodox churches. The New Testament records that she was the cousin of Elizabeth, mother of John the Baptist, and that she was betrothed and, later, married to Joseph. 玛利亚的母亲，耶稣基督，已被赋予特殊地位的奉献，特别是在罗马天主教和东正教教堂。新约圣经中记载，她是表姐的伊丽莎白二世的母亲施洗约翰，并表示，她和订婚后来嫁给约瑟夫。 After giving birth to Jesus in a stable at Bethlehem, where she had gone with Joseph to register for a government census, Mary returned to Nazareth to live quietly and humbly with her family (Luke 2:1-20).生完孩子后，以耶稣在一个稳定，在伯利恒，在那里她曾经历了与约瑟夫登记，为政府的人口普查，玛利亚回到拿撒勒生活悄无声息却谦虚地与她的家人（路加福音2:1-20 ） 。 At his crucifixion Jesus asked his beloved disciple, John, to look after his mother.在十字架上的耶稣问他心爱的弟子，约翰，要照顾他的母亲。 Little is known about Mary after this, although Acts 1:14, the last reference to her in the New Testament, places her among the disciples.所知甚少玛丽在此之后，尽管行为1:14 ，最后提到，她在新约圣经，她的学位之间的弟子。
The New Testament states that Mary conceived Jesus by the Holy Spirit and thus without losing her virginity (Matt. 1:18, 20; Luke 1:35).新约圣经说，玛丽构思，由耶稣圣灵，从而失去她的童贞。 （ 1:18 ，第20条;路加1时35分） 。 Despite biblical references to Jesus' "brothers," the idea of Mary's perpetual virginity appeared in the early church.尽管圣经中提及耶稣的"兄弟"的思想，小丽的永恒处女出现在早期教会的使命。 Saint Athanasius used the term "ever virgin" to refer to Mary, and this view was apparently accepted by the Fathers of the Church from the 5th century on.圣athanasius用了"前所未有的处女"来指玛丽，这种观点显然是接受了教会的神父，从公元5世纪。 It was formally established as a doctrine at the church's Lateran Council in 649.它正式成立，作为一个学说，在教会的lateran会在649 。 Although the Virgin Birth is a tenet of virtually all Christian churches, modern biblical criticism has questioned the authenticity of the accounts in Matthew and Luke.虽然处女的诞生是一个特尼特几乎所有的基督教教堂，现代圣经批判质疑真实性的帐目中，马修和卢克。 The doctrine of Mary's perpetual virginity is taught principally by the Roman Catholic and Orthodox churches.中庸小丽的永恒贞操是教主要是由罗马天主教会与东正教会。
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Pope Pius XII strongly promoted Marian piety during his reign (1939-58).教宗比约十二，有力地推动了玛丽安的虔诚在他统治期间（ 1939年至1958年） 。 Because Roman Catholic teaching holds that Mary is deserving of the "highest veneration," the church observes 17 Marian festivals each year, 5 of which are major: Immaculate Conception, Dec. 8; Purification, Feb. 2; Annunciation, Mar. 25; Assumption, Aug. 15; and Birth, Sept. 8.由于罗马天主教教认为玛丽是值得的"最高敬仰的， "教会观察17玛丽安节日，每年五，其中主要是：圣母无染原罪， 12月8日;净化， 2月2日; annunciation ， 3月25日;假设， 8月15日;出生时， 9月8日。 The Rosary contains 50 Ave Marias ("hail Marys"), and devotion to the "immaculate heart" of Mary is popular in some circles.玫瑰含50号marias （ "冰雹。 Marys " ） ，并奉献给"无玷圣心"的玛丽是流行在某些圈子。
Protestant bodies have always reacted strongly against excessive devotion to Mary.新教组织一直强烈反应，对过度奉献玛丽。 In recent years, however, Protestant, Anglican, and Roman Catholic scholars have held discussions in which substantive agreements regarding the place of Mary in Christian theology and practice have been reached.不过，近年来，新教，英国国教，罗马天主教学者进行了讨论，其中实质性协议就发生佑在基督教神学和实践已达成共识。 The Second Vatican Council (1962-65) included a chapter on Mary in the Constitution of the Church that emphasizes Mary's complete dependence on her Son.梵蒂冈第二届大公会议（ 1962-1965 ） ，包括一章关于玛丽在宪法中的教会强调小丽的完全依赖她的儿子。
Harold W. Rast哈罗德小拉斯特
Bibliography:
参考书目：
Brown, Raymond E., The Birth of the
Messiah (1977); Brown, Raymond E., et al., eds., Mary in the New Testament
(1978); Graef, Hilda C., Mary: A History of Doctrine and Devotion, 2
vols.布朗，雷蒙德体育，诞生了弥赛亚（ 1977年） ;褐色，雷蒙德体育，等人合编，玛丽在新约全书（ 1978年） ;格赖夫，
hilda长，玛莉：历史，理论和奉献， 2卷。 (1963-65); McHugh, John, The Mother of
Jesus in the New Testament (1975); Miegge, Giovanni, The Virgin Mary: The Roman
Catholic Marian Doctrine, trans. （ 1963年至1965年） ; mchugh ，约翰，母亲耶稣在新约圣经（
1975年） ; miegge ，乔万尼，圣母玛利亚：罗马天主教玛丽安学说，跨。 by W. Smith (1955); Ruether, Rosemary
R., Mary--The Feminine Face of the Church (1977); Warner, Marina, Alone of All
Her Sex: The Myth and the Cult of the Virgin Mary (1976).由小史密斯（ 1955年） ;
ruether ，迷迭香传译，玛丽-女性面孔的教堂（ 1 977年） ;华纳，游艇码头，仅她的所有性别：神话与邪教的圣母玛利亚（ 1 976） 。
Closely related
to the title Mother of God is the title Virgin Mary, affirming the virginal
conception of Jesus (Luke 1:35).密切相关的标题天主之母，是所有权的圣母玛利亚，申明处女耶稣（路加福音1时35分）
。 Initially, this
title stressed the belief that God, not Joseph, was the true father of
Jesus.最初，这个称号强调信仰上帝，而不是约瑟夫，是真正的父亲耶稣。 In the Marian devotion that developed
in the East in the 4th century, Mary was venerated not only in the conception
but also in the birth of
Jesus.在玛丽安奉献，发达国家在东部地区，在4世纪，玛丽被崇敬的，不仅在概念，而且在耶稣诞生的。 This conviction was expressed clearly
in the 4th century, baptismal creeds of Cyprus, Syria, Palestine, and
Armenia.这种信念是明确表示，在4世纪，洗礼信条的塞浦路斯，叙利亚，巴勒斯坦和亚美尼亚。 The title used was aieiparthenos
(ever-virgin), and by the middle of the 7th century the understanding of the
title came to include the conviction that Mary remained a virgin for the whole
of her life.所使用的名称是aieiparthenos （不断处女）
，以及中东的公元7世纪的理解题目来，包括信念，即玛丽仍然是一个处女，让整个的生命。 The passages in the New Testament
referring to the brothers of Jesus (for instance, Mark 6:3, which also mentions
sisters; see 1 Corinthians 9:5; Galatians 1:19) have been accordingly explained
as references to relatives of Jesus or to children of Joseph by a previous
marriage, although there is no historical evidence for this
interpretation.通道，在新约圣经提到兄弟的耶稣（例如，马克选手，其中还提到姐妹见哥林多前书9时05分;加拉太1:19
）已作出相应解释为提述的亲属耶稣或儿童的约瑟夫由先前的婚姻，虽然目前还没有历史证据，为这一解释。
In the 2nd and
3rd centuries, various Christian writers began to express the belief that,
because of her intimate union with God through the Holy Spirit in the conception
of Jesus (Luke 1:35), Mary was completely free from any taint of
sin.在第2和第3世纪以来，各种基督教作家开始表示相信，因为她的亲密联盟与上帝通过圣灵在观耶稣（路加福音1时35分）
，玛丽完全不受任何污点的罪过。 In 680 a Roman
Council spoke of her as the "blessed, immaculate
ever-virgin."在680名罗马会以她为"有福了，圣母无染原罪不断处女" 。
In both the
Eastern and Western churches, feast days in honor of the events of Mary's life
came into existence between the 4th and 7th
centuries.无论东部还是西部，教堂，节日纪念的事件，小丽的生活也开始存在之间的第4次和第7次百年。 They celebrate her miraculous
conception and her birth, narrated in the apocryphal "Infancy Gospel" of James
(September 8); the Annunciation (March 25); her purification in the Temple
(February 2); and her death (called the Dormition in the Eastern church)
and bodily Assumption into heaven (August 15; see Assumption of the
Virgin).他们庆祝，她奇迹般的构想，并把自己的出生年月，叙述在猜测"婴儿福音"的詹姆斯（九月八日） ; annunciation
（三月二十五日） ，她的纯化在寺庙（二月二日） ，以及她的死因（称为dormition在东堂） ，并造成身体假设到天堂（
8月15日，见担任维尔京） 。
Except for the
Gospels, the Scriptures make little explicit reference to
Mary.除福音书，经文很少明确提及玛丽。 Certain OT prophecies have been thought
to refer to her (Gen. 3:15; Jer. 31:22; Mic. 5:2-3; and, most clearly, Isa.
7:14).某些城市旅游局的预言已被认为是指，她（创3:15 ;哲。 31:22 ;麦克风。 5:2-3 ; ，而最清楚，伊萨。 7时14分）
。 The symbolic
drama of Rev. 12 has often been similarly
interpreted.象征剧的牧师12个经常被同样的解释。 Paul mentions Mary specifically once
(Gal. 4:4).保罗提到玛丽具体来说一次（ gal. 4时04分） 。 For anything more, we must inquire of
the Gospel writers.任何东西更多，我们必须询问福音作家。 Luke presents the most detailed
portrait.卢克介绍最详细的画像。 While Matthew also tells the nativity
story, his references to Mary are brief, even though he strongly stresses her
virginity (Matt. 1:18-25).虽然马修还告诉nativity故事，他提到玛丽是短暂的，尽管他极力强调她的贞操。 （
1:18-25 ） 。 Luke, however,
vividly describes her encounter with the angel, her visit to Elizabeth, her
beautiful "Magnificat," the birth of Jesus, and her trips to Jerusalem with the
infant and the twelve-year-old Jesus (Luke
1:26-2:51).卢克不过，生动地叙述了她的遭遇与天使，她的访问伊丽莎白二世，她的美丽" Magnificat ） ，
"耶稣诞生的，和她前往耶路撒冷与婴儿和12岁的耶稣（路加福音1时26分- 2时51分） 。 Mary appears humbly obedient in the
face of her great task (Luke 1:38), yet deeply thoughtful and somewhat perplexed
as to its significance (Luke 1:29; 2:29, 35,
50-51).玛丽似乎谦虚地听话，在面对她的伟大任务（路加福音1时38分） ，但深有见地和有些困惑，因为它的意义（路加福音1时29分; 2点29
， 35 ， 50-51 ） 。
According to an
episode recounted by Matthew, Mark, and Luke, Jesus' mother and his "brothers"
stand outside the early circle of disciples (Matt. 12:46-50; Mark 3:19b-21,
31-35; Luke 8:19-21; cf. Luke
11:27-28).据一个插曲重新由马太，马克，路加，耶稣的母亲和他的"兄弟"的立场外早期循环弟子。 （ 12:46-50 ;马克3点19分的B
21 ， 31-39 ;卢克八日:19 - 21个;比照路加福音11:27-28 ） 。 Elsewhere Jesus complains that he is
not without honor save "among his own kin, and in his own house" (Mark 6:4; cf.
Matt. 13:53-58; Luke 4: 16-30).别处耶稣抱怨说，他也不是没有荣誉拯救" ，他自己的亲属，并在自己的房子"
（纪念六四;比照马特。 13:53-58 ;路加福音4 ： 16-30 ） 。 John apparently recounts some
misunderstanding between Jesus and Mary at the wedding feast in Cana (John
2:1-12).约翰显然记载了一些彼此的误解耶稣和玛丽在婚礼盛宴在迦南（约翰2:1-12 ） 。 Yet John pictures Mary remaining
faithful beside the cross, while Jesus commends her to his "beloved disciple's"
care (John
19:25-27).然而约翰的照片玛丽其余忠实旁边的十字架上，而耶稣赞扬，她以他的"心爱的弟子的"照顾者（约翰19:25-27 ）
。
Finally, Luke
lists Mary among the earliest post-Easter Christians (Acts 1:14).
Traditionally, Catholics have venerated Mary as entirely sinless and as the
most glorious of God's creatures. Feeling that this detracts from the
centrality of Christ, Protestants have often neglected her
unduly.最后，卢克玛丽名单当中，最早后复活节基督徒（使徒1:14 ） 。
传统上，天主教徒有崇敬玛丽完全罪孽作为最光荣的上帝的造物。觉得这有损的中心基督新教徒常常忽略了她的不适当的。 Radical biblical criticism in doubting
the infancy narratives' historicity often furthered this
neglect.激进的圣经批评，怀疑婴儿的叙述'历史性往往加剧了这种疏忽。 However, the increasing importance of
women's issues has spurred new interests in Mary among both Protestants and
Catholics alike.但是，越来越重视对妇女问题，促进了新的利益，在玛丽都新教徒和天主教徒一样。
TN
Finger总氮手指 Bibliography
参考书目
Mary, Hebrew
Miriam.玛丽，希伯来文刘健仪。
(1.) The wife
of Joseph, the mother of Jesus, called the "Virgin Mary," though never so
designated in Scripture (Matt. 2:11; Acts 1:14). （ 1
）妻子的约瑟夫，母亲的耶稣，被称为"圣母玛利亚" ，但从来没有这样在指定的经文。 （ 2点11分;行径1:14 ） 。 Little is known of her personal
history.很少人知道她个人的历史。 Her genealogy is given in Luke
3.她的家谱，是由于在路加3 。 She was of the tribe of Judah and the
lineage of David (Ps. 132:11; Luke 1:32).她是该部落的犹大和宗族的大卫（诗篇132:11
;路加福音1:32 ） 。 She was connected
by marriage with Elisabeth, who was of the lineage of Aaron (Luke
1:36).她是可以互相结婚的伊丽莎白，他的家族的亚伦（路加福音1时36分） 。
While she resided
at Nazareth with her parents, before she became the wife of Joseph, the angel
Gabriel announced to her that she was to be the mother of the promised Messiah
(Luke 1:35).虽然她居住在拿撒勒与她的父母，然后，她成了妻子的约瑟夫，天使加布里埃尔宣布，她觉得她是被母亲所承诺的弥赛亚（路1时35分）
。 After this she
went to visit her cousin Elisabeth, who was living with her husband Zacharias
(probably at Juttah, Josh. 15:55; 21:16, in the neighbourhood of Maon), at a
considerable distance, about 100 miles, from
Nazareth.经过这次，她去拜访她的表妹伊丽莎白，他们是住在她的丈夫撒迦利亚（很可能是在juttah ，乔什。 15:55 ;
21时16分，在附近的maon ） ，在一个相当远的距离，大约100英里，从拿撒勒。 Immediately on entering the house she
was saluted by Elisabeth as the mother of her Lord, and then forthwith gave
utterance to her hymn of thanksgiving (Luke 1:46-56; comp. 1 Sam. 2:
1-10).马上就进入房子，她敬礼，由伊丽莎白作为母亲，她的主，然后随即进行了话语向她圣歌的感恩节（路加福音1:46-56 ;可比1萨姆2 ：
1-10 ） 。
After three
months Mary returned to Nazareth to her own home.
3个月后玛丽回到拿撒勒她自己的家。 Joseph was supernaturally made aware
(Matt. 1: 18-25) of her condition, and took her to his own
home.约瑟是supernaturally知道。 （ 1 ： 18-25 ） ，其病情，并把她带到自己的家。 Soon after this the decree of Augustus
(Luke 2:1) required that they should proceed to Bethlehem (Micah 5:2), some 80
or 90 miles from Nazareth; and while they were there they found shelter in the
inn or khan provided for strangers (Luke 2:6, 7).此后不久，该法令的奥古斯都（路加福音2:1 ）
，要求他们应着手伯利恒（弥迦5时02分） ，大约80或90英里，从拿撒勒;正当她们在那里他们发现住所在客栈或汗提供陌生人（路加福音2时06分， 7 ）
。 But as the inn
was crowded, Mary had to retire to a place among the cattle, and there she
brought forth her son, who was called Jesus (Matt. 1:21), because he was to save
his people from their sins.但由于驿站拥挤，玛丽已退休的一个地方，其中牛，而她带来了她的儿子，被称为耶稣。 （
1时21分） ，因为他是为了挽救他的人，从他们的罪孽。
This was followed
by the presentation in the temple, the flight into Egypt, and their return in
the following year and residence at Nazareth (Matt. 2). There for thirty
years Mary, the wife of Joseph the carpenter, resides, filling her own humble
sphere, and pondering over the strange things that had happened to
her.在此之后，由陈述在寺庙中，飞行到埃及，并让他们返回在次年和居住在拿撒勒。 （ 2 ）
有近30年来玛丽，妻子的若瑟木匠，居住，灌装自己谦虚的领域，并思考一个奇怪的事情，也曾发生在她身上。
During these
years only one event in the history of Jesus is recorded, viz., his going up to
Jerusalem when twelve years of age, and his being found among the doctors in the
temple (Luke 2:41-52). 在这些年里只有一个史上的一件大事，耶稣是有记录，即，他去了耶路撒冷的时候，
12年的年龄，和他的被发现，医生在寺庙 （路加福音2:41-52 ） 。 Probably also during this period Joseph
died, for he is not again mentioned.大概也就是在这一时期约瑟夫死了，因为他是不会再次提及。
After the
commencement of our Lord's public ministry little notice is taken of
Mary.之后展开我们的主的公共事务部的小公告，是考虑到玛丽。 She was present at the marriage in
Cana.她出席了婚礼，在社区。 A year and a half after this we find
her at Capernaum (Matt. 12:46, 48, 49), where Christ uttered the memorable
words, "Who is my mother? and who are my brethren? And he stretched forth his
hand toward his disciples, and said, Behold my mother and my
brethren!"一年半之后，这点我们觉得她在迦百农。 （ 12时46分， 48 ， 49 ） ，在那里基督说出令人难忘的话：
"谁是我妈妈？谁是我的弟兄们，又是伸展，他提出了他的手走向他的弟子，并说，看哪，我的母亲和我的弟兄们" ！
The next time we
find her is at the cross along with her sister Mary, and Mary Magdalene, and
Salome, and other women (John
19:26).在未来的时间，我们觉得她是在两岸关系与她的妹妹玛丽，和抹大拉的马利亚，和莎乐美，和其他妇女（约翰19时26分） 。
From that hour John took her to his own
abode.从这一小时约翰把她带到自己的住所问题。 She was with the little company in the
upper room after the Ascension (Acts 1:14).她与小公司在顶楼房间后，阿森松（使徒1:14 ）
。 From this time
she wholly disappears from public notice.从这个时候，她完全消失了，从发布公告。 The time and manner of her death are
unknown.何时以及以何种方式她的死因不明。
(2.) Mary
Magdalene, ie, Mary of Magdala, a town on the western shore of the Lake of
Tiberias. （ 2 ） 。 抹大拉的马利亚，即玛丽的麦塔喇，一个城市对西部岸边的湖水的太巴列。 She is for the first time noticed in
Luke 8:3 as one of the women who "ministered to Christ of their
substance."她是第一次看到，在卢克8时03分，作为妇女中有一人" ministered以基督的其实质内容" 。 Their motive was that of gratitude for
deliverances he had wrought for
them.他们的动机是感谢deliverances他紧张得要命，给他们。
Out of Mary were
cast seven demons.走出玛丽共投七魔。 Gratitude to her great Deliverer
prompted her to become his follower.感谢她的伟大投递促使她成为他的追随者。 These women accompanied him also on his
last journey to Jerusalem (Matt. 27:55; Mark 15:41; Luke
23:55).这些妇女的陪同下，他还对他最后一次旅程前往耶路撒冷。 （ 27:55 ;马克15时41分;卢克23时55分） 。
They stood near the
cross.他们站在靠近十字架。 There Mary remained till all was over,
and the body was taken down and laid in Joseph's
tomb.有玛丽一直延伸至全部结束，并尸体被拆除，并在规定的约瑟夫墓。
Again, in the
earliest dawn of the first day of the week she, with Salome and Mary the mother
of James (Matt. 28:1; Mark 16:2), came to the sepulchre, bringing with them
sweet spices, that they might anoint the body of
Jesus.再次，在最早的黎明的第一天，一周内，她与莎乐美和玛丽的母亲詹姆斯。 （ 28:1 ;马克16时02分）
，来到坟墓，使他们甜香料，他们可能傅油耶稣的身体。 They found the sepulchre empty, but saw
the "vision of angels" (Matt. 28:5).他们发现坟墓空的，但看到"远景规划的天使" 。 （ 28:5 ）
。 She hastens to
tell Peter and John, who were probably living together at this time (John 20:1,
2), and again immediately returns to the
sepulchre.她加速告诉彼得和约翰，他们很可能是一起生活在这个时候（约翰20:1 ， 2 ） ，并即时再返回到坟墓。
There she lingers thoughtfully, weeping
at the door of the tomb.她徘徊深思熟虑，哭泣，在门的陵墓。 The risen Lord appears to her, but at
first she knows him not.复活的主看来，她的，但在第一，她知道他不是。 His utterance of her name "Mary"
recalls her to consciousness, and she utters the joyful, reverent cry,
"Rabboni."他的话语，她的名字"玛丽"的回忆，她意识的，她什么话，欢乐， reverent哭， " rabboni " 。
She would fain
cling to him, but he forbids her, saying, "Touch me not; for I am not yet
ascended to my Father."她将fain抱他，但他禁止她，说： "摸我不要，因为我还没有登基，以我的父亲" 。
This is the last record regarding Mary
of Magdala, who now returned to Jerusalem. The idea that this Mary was "the
woman who was a sinner," or that she was unchaste, is altogether
groundless.这是最后的记录对于玛丽的麦塔喇，他们现在回到耶路撒冷。 构想，这是玛丽"的女子是一个罪人"
，或者说她是unchaste ，是完全站不住脚的。
(3.) Mary the
sister of Lazarus is brought to our notice in connection with the visits of
our Lord to Bethany. （ 3 ） 。 玛丽的妹妹拉撒路带来的是我们看到他涉嫌与访问我们的主贝特尼。
She is contrasted with her sister
Martha, who was "cumbered about many things" while Jesus was their guest, while
Mary had chosen "the good part."她是对比与她的妹妹玛莎这位" cumbered对很多事情"
，而耶稣是他们的客户，而玛丽选择了"相当一部分" 。 Her character also appears in
connection with the death of her brother (John
11:20,31,33).她性格也出现在死亡的案件有关而她的弟弟（约翰11:20,31,33 ） 。 On the occasion of our Lord's last
visit to Bethany, Mary brought "a pound of ointment of spikenard, very costly,
and anointed the feet of Jesus" as he reclined at table in the house of one
Simon, who had been a leper (Matt.26:6; Mark 14:3; John
12:2,3).在纪念我们的主上次访问贝特尼玛丽送来了"一磅软膏的spikenard ，代价非常高昂，不信任的脚耶稣"
，因为他倾斜外，在表在众议院的一个西门，曾多次leper （马特.26:6 ;马克14时03分;约翰12:2,3 ） 。 This was an evidence of her overflowing
love to the Lord.这是一个证据，她满溢的爱，向上帝祷告。 Nothing is known of her subsequent
history.没有人知道她以后的历史。 It would appear from this act of
Mary's, and from the circumstance that they possessed a family vault (11:38),
and that a large number of Jews from Jerusalem came to condole with them on the
death of Lazarus (11:19), that this family at Bethany belonged to the wealthier
class of the people.这样看来，从这一行为玛丽的，从这种情况下，他们拥有一个家庭跳马（ 11时38分）
，并有大量的犹太人从耶路撒冷来到吊并与他们就死亡的拉撒路（ 11时19分） ，这家人在贝特尼属于富裕阶层的人。
(4.) Mary the
wife of Cleopas is mentioned (John 19:25) as standing at the cross in
company with Mary of Magdala and Mary the mother of Jesus. （ 4 ） 。
玛丽的妻子cleopas提到（约翰19时25分） ，因为站在十字架，在公司与玛利亚的麦塔喇和玛丽的母亲耶稣。 By comparing Matt.通过比较马特。
27:56 and Mark 15:40, we find that this
Mary and "Mary the mother of James the little" are one and the same person, and
that she was the sister of our Lord's mother. 27:56和Mark 15:40
，我们发现这Mary和"玛丽的母亲詹姆斯小"是同一人，并表示，她的妹妹我们的主的母亲。 She was that "other Mary" who was
present with Mary of Magdala at the burial of our Lord (Matt. 27:61; Mark
15:47); and she was one of those who went early in the morning of the first day
of the week to anoint the body, and thus became one of the first witnesses of
the resurrection (Matt. 28:1; Mark 16: 1; Luke 24:1).她的说法是：
"其他玛丽"是由一位目前与玛利亚的麦塔喇在埋葬我们的主。 （ 27:61 ;马克15时47分）
，以及她是一个人去年初，在第一天上午的一周傅油机构，并因此成为第一个证人的复活。 （ 28:1 ;马克16 ： 1 ;路加福音24:1 ） 。
(5.) Mary the
mother of John Mark was one of the earliest of our Lord's disciples.
（ 5 ） 。 玛丽的母亲约翰马克是国内最早我们的主的门徒。 She was the sister of Barnabas (Col.
4:10), and joined with him in disposing of their land and giving the proceeds of
the sale into the treasury of the Church (Acts 4:37;
12:12).她的姐姐巴纳巴斯（歌4:10 ） ，并加入与他处置自己的土地，并给予收益买卖纳入国库的教会（使徒4时37分; 12时12分）
。 Her house in
Jerusalem was the common meeting-place for the disciples
there.她家在耶路撒冷共同会晤地点为弟子。
(6.) A
Christian at Rome who treated Paul with special kindness (Rom. 16:6).
（六） 基督徒在罗马人对待保罗特别慈爱（罗马书16时06分） 。
(Easton
Illustrated Dictionary) （伊斯顿说明字典）
The Blessed
Virgin Mary is the mother of Jesus Christ, the mother of
God.该有福了圣母玛利亚是母的耶稣是基督，天主之母。 In general, the theology and history of
Mary the Mother of God follow the chronological order of their respective
sources, ie the Old Testament, the New Testament, the early Christian and Jewish
witnesses.一般来说，神学和历史的圣母玛利亚天主之母按照时间顺序完成各自的消息来源，即旧约，新约全书，早期基督教和犹太教的证人。
I. MARY
PROPHESIED IN THE OLD TESTAMENT一，玛丽预言在旧约
The Old Testament
refers to Our Blessed Lady both in its prophecies and its types or
figures.旧约是指我们的祝福夫人都在其预言及其类型或数字。
Genesis 3:15成因3:15
The first
prophecy referring to Mary is found in the very opening chapters of the Book of
Genesis (3:15): "I will put enmities between thee and the woman, and thy seed
and her seed; she shall crush thy head, and thou shalt lie in wait for her
heel."第一个预言所指的是玛丽发现，在非常开放的章节本书的成因（ 3:15 ）说：
"我会把敌意之间祢和女子时，你的种子，她的种子，她会粉碎你的头部，并あ本当谎言在等待她的要害" 。 This rendering appears to differ in two
respects from the original Hebrew text:此渲染，似乎有不同的两个方面，从原来的希伯来文：
(1) First, the
Hebrew text employs the same verb for the two renderings "she shall crush" and
"thou shalt lie in wait"; the Septuagint renders the verb both times by terein,
to lie in wait; Aquila, Symmachus, the Syriac and the Samaritan translators,
interpret the Hebrew verb by expressions which mean to crush, to bruise; the
Itala renders the terein employed in the Septuagint by the Latin "servare", to
guard; St. Jerome [1] maintains that the Hebrew verb has the meaning of
"crushing" or "bruising" rather than of "lying in wait", "guarding". （ 1
）首先，在希伯来文采用相同的发音，为两国透视图" ，她应粉碎" ， "你的谎言在等待" ; septuagint使动词既次terein
，在于等待;雕，马初斯，叙利亚文和撒玛利亚，翻译，诠释希伯来语动词所表达的，这意味着粉碎，以瘀伤;名单令terein受聘于septuagint由拉丁语"
servare " ，防不胜防;圣杰罗姆[ 1 ]坚持认为，希伯来语动词有所指的"粉碎"或"瘀伤" ，而不是"倒卧在等待" ， "护" 。
Still in his own work, which became the
Latin Vulgate, the saint employs the verb "to crush" (conterere) in the first
place, and "to lie in wait" (insidiari) in the
second.还是在他自己的工作，成为拉美vulgate ，圣者雇用动词" ，以粉碎" （ conterere ）摆在首位，而"说谎在等待" （
insidiari ）在第二。 Hence the
punishment inflicted on the serpent and the serpent's retaliation are expressed
by the same verb: but the wound of the serpent is mortal, since it affects his
head, while the wound inflicted by the serpent is not mortal, being inflicted on
the
heel.因此，处罚对毒蛇和蛇的报复行动都表达了相同的动词：但伤口的毒蛇是致命的，因为它影响到他的头部，而伤口受到毒蛇，是不是致命的，正对了脚跟。
(2) The second
point of difference between the Hebrew text and our version concerns the agent
who is to inflict the mortal wound on the serpent: our version agrees with the
present Vulgate text in reading "she" (ipsa) which refers to the woman, while
the Hebrew text reads hu' (autos, ipse) which refers to the seed of the
woman. （ 2 ）第二点差别，希伯来文和我们的版本是关乎代理人，是造成致命伤口就蛇：我们的版本同意本vulgate文字阅读的"她" （
ipsa ） ，是指该名女子同时，在希伯来文写着胡』 （汽车， ipse ） ，是指以种子的女子。 According to our version, and the
Vulgate reading, the woman herself will win the victory; according to the Hebrew
text, she will be victorious through her
seed.根据我们的版本，并vulgate读时，该女子本人将赢得胜利;根据希伯来文，她将被战胜国通过她的种子。 In this sense does the Bull
"Ineffabilis" ascribe the victory to Our Blessed Lady.从这个意义上讲，是否牛市" ，
ineffabilis "依旧胜利，我们祝福她。 The reading "she" (ipsa) is neither an
intentional corruption of the original text, nor is it an accidental error; it
is rather an explanatory version expressing explicitly the fact of Our Lady's
part in the victory over the serpent, which is contained implicitly in the
Hebrew original.该读的"她" （ ipsa
）既不是一种有意腐败的原始文本，它也不是一个偶然的错误，它是相当解释性版本表达明确的事实，我们的夫人的一部分，在战胜了毒蛇，它载含蓄在希伯来语原件。
The strength of the Christian tradition
as to Mary's share in this victory may be inferred from the retention of "she"
in St. Jerome's version in spite of his acquaintance with the original text and
with the reading "he" (ipse) in the old Latin
version.实力的基督教传统，以小丽的份额，在这个胜利可以推断，从保留的"她"在圣杰罗姆的版本，尽管他有熟人与原始文本，并与读"他" （
ipse ）在旧拉丁语版本。
As it is quite
commonly admitted that the Divine judgment is directed not so much against the
serpent as against the originator of sin, the seed of the serpent denotes the
followers of the serpent, the "brood of vipers", the "generation of vipers",
those whose father is the Devil, the children of evil, imitando, non nascendo
(Augustine).因为它是较为普遍承认，这神圣的判决是针对没有那么多对蛇对发端人的罪过，种子的毒蛇是指信徒的毒蛇， "育雏的vipers "
， "一代vipers "那些父亲是魔鬼，孩子们的邪恶， imitando ，非nascendo （奥古斯丁） 。 [2] One may be tempted to understand
the seed of the woman in a similar collective sense, embracing all who are born
of God. [ 2 ]一个可能被引诱了解种子的女子在一个类似的集体意识，包罗所有的人所生的神。 But seed not only may denote a
particular person, but has such a meaning usually, if the context allows
it.但种子不仅可以指某一个人，而是有这样的意思，通常，如果上下文允许它。 St. Paul (Galatians 3:16) gives this
explanation of the word "seed" as it occurs in the patriarchal promises: "To
Abraham were the promises made and to his seed. He saith not, and to his seeds,
as of many; but as of one, and to his seed, which is Christ".圣保禄（加拉太3:16
） ，让这个解释的字，是"种子" ，因为它是发生在父权的承诺：
"亚伯拉罕的人所作出的承诺和他的种子，他在集会上不和他的种子，正如许多但作为一组，和他的种子，这是基督" 。 Finally the expression "the woman" in
the clause "I will put enmities between thee and the woman" is a literal version
of the Hebrew text.最后表达"女人" ，在该条文中， "我会把敌意之间祢与该女子" ，是字面版的希伯来文。
The Hebrew Grammar of Gesenius-Kautzsch
[3] establishes the rule: Peculiar to the Hebrew is the use of the article in
order to indicate a person or thing, not yet known and not yet to be more
clearly described, either as present or as to be taken into account under the
contextual conditions.希伯来文的文法格泽纽斯- kautzsch [ 3
]确立了一个规矩：特有的希伯来文，是用文章，以表明某人或某事，还没有已知的和尚未能更清楚地说明了，无论是现在还是作为必须考虑到，根据上下文条件。
Since our indefinite article serves
this purpose, we may translate: "I will put enmities between you and a
woman".由于我们的不定冠词服务于这个目的，我们可以翻译说： "我将提出敌意之间，你和一个女人" 。 Hence the prophecy promises a woman,
Our Blessed Lady, who will be the enemy of the serpent to a marked degree;
besides, the same woman will be victorious over the Devil, at least through her
offspring.因此预言承诺了一个女人，我们祝福她，他们将敌人的毒蛇，以显着的程度，再说，同一个女人将战胜魔鬼，至少通过她的后代。
The completeness of the victory is
emphasized by the contextual phrase "earth shall thou eat", which is according
to Winckler [4] a common old-oriental expression denoting the deepest
humiliation [5].完整性胜利，是强调语境一句"地球应你吃" ，这是根据winckler [ 4 ]一个共同的老东方指表达最深的屈辱[
5 ] 。
Isaias
7:1-17伊萨亚斯7:1-17
The second
prophecy referring to Mary is found in Isaias
7:1-17.第二个预言所指的是玛丽发现伊萨亚斯罗7:1-17 。 Critics have endeavoured to represent
this passage as a combination of occurrences and sayings from the life of the
prophet written down by an unknown hand
[6].批评者一直在努力，以代表这段话作为一个组合的发生次数和熟语，从生活中的先知写了下来，一名不知名的手[ 6 ] 。 The credibility of the contents is not
necessarily affected by this theory, since prophetic traditions may be recorded
by any writer without losing their
credibility.可信性的内容并不一定是受这一理论，因为传统的先知性可能会记录任何作家失去公信力。 But even Duhm considers the theory as
an apparent attempt on the part of the critics to find out what the readers are
willing to bear patiently; he believes it is a real misfortune for criticism
itself that it has found a mere compilation in a passage which so graphically
describes the birth-hour of
faith.但即使duhm认为理论作为显然是企图对部分批评者找出什么读者，要肯吃苦，耐心，他认为，这是一个真正不幸的批评本身，它已经找到了一条简单地汇编在一个通道，这使生动地描述了出生小时的信念。
According to 2
Kings 16:1-4, and 2 Chronicles 27:1-8, Achaz, who began his reign 736 BC, openly
professed idolatry, so that God gave him into the hands of the kings of Syria
and Israel.据2国王16:1-4 ，和2方志27:1-8
，阿哈茨，开始他的统治公元前736人，公开自称偶像崇拜，让上帝给予了，把他交给了国王队的叙利亚和以色列。 It appears that an alliance had been
concluded between Phacee, King of Israel, and Rasin, King of Damascus, for the
purpose of opposing a barrier to the Assyrian
aggressions.看来，结盟已经结束之间phacee ，以色列的国王，并rasin
，国王的大马士革，为了反对一个障碍亚述侵略。 Achaz, who cherished Assyrian
proclivities, did not join the coalition; the allies invaded his territory,
intending to substitute for Achaz a more subservient ruler, a certain son of
Tabeel.阿哈茨，谁珍惜亚述proclivities ，不加入联盟;盟国侵略他的领土，以图取代阿哈茨更屈从于统治者，在一定的儿子tabeel
。 While Rasin was
occupied in reconquering the maritime city Elath, Phacee alone proceeded against
Juda, "but they could not prevail".而rasin被占领reconquering沿海城市，以拉他，
phacee单独起诉juda " ，但他们不能得逞的" 。 After Elath had fallen, Rasin joined
his forces with those of Phacee; "Syria hath rested upon Ephraim", whereupon
"his (Achaz') heart was moved, and the heart of his people, as the trees of the
woods are moved with the wind".经过以拉他已经倒台了， rasin加入他的部队与那些phacee ;
"叙利亚祂所休息后，艾弗冷" ，在这种情况下， "他（阿哈茨' ）的心被感动，与心他的人，由于树木的木材都提出同风" 。 Immediate preparations must be made for
a protracted siege, and Achaz is busily engaged near the upper pool from which
the city received the greater part of its water
supply.立即准备，必须做一个长期围困，并阿哈茨是忙着附近的上池从哪个城市获得更大的一部分，它的食水供应。 Hence the Lord says to Isaias: "Go
forth to meet Achaz. . .at the end of the conduit of the upper
pool".因此神说，以伊萨亚斯： "去了，以满足阿哈茨… … 。在去年底的导线的上池" 。 The prophet's commission is of an
extremely consoling nature: "See thou be quiet; hear not, and let not thy heart
be afraid of the two tails of these firebrands".先知的委员会是一个非常告慰的性质：
"看你平静;听到没有，我还没有得到你的心，害怕两个尾巴这些firebrands " 。 The scheme of the enemies shall not
succeed: "it shall not stand, and this shall not be."该计划的敌人应是不会得逞的：
"不得主张，这不应当成为" 。 What is to be the
particular fate of the enemies?什么是成为特殊命运的敌人？
Syria will gain
nothing, it will remain as it has been in the past: "the head of Syria is
Damascus, and the head of Damascus is Rasin".叙利亚将得到任何好处，它仍将因为它已经在过去说：
"团长，叙利亚大马士革，与头部的大马士革是rasin " 。
Ephraim too will
remain in the immediate future as it has been hitherto: "the head of Ephraim is
Samaria, and the head of Samaria the son of Romelia"; but after sixty-five years
it will be destroyed, "within threescore and five years Ephraim shall cease to
be a people".艾弗冷也将继续留在不久的将来，因为它已经迄今说： "首长，艾弗冷是撒马利亚和头部的撒马利亚的儿子罗梅利亚"
，但经过六十五年，这将遭到破坏， " threescore和五年艾弗冷即不再是一个人" 。
Achaz had
abandoned the Lord for Moloch, and put his trust in an alliance with Assyria;
hence the conditional prophecy concerning Juda, "if you will not believe, you
shall not continue".阿哈茨背弃了神moloch ，并把他的信任结盟assyria ，因此，有条件的预言有关juda ，
"如果你不相信，你会不会继续" 。 The test of belief follows immediately:
"ask thee a sign of the Lord thy God, either unto the depth of hell or unto the
height above".考验信仰如下马上说： "请问你的一个迹象是众人，无论是祂的深度地狱或祂的高度以上" 。 Achaz hypocritically answers: "I will
not ask, and I will not tempt the Lord", thus refusing to express his belief in
God, and preferring his Assyrian policy.阿哈茨假惺惺地回答： "我不会问，我不会诱使主"
，因此拒绝来表达自己的信仰上帝，喜欢他的亚述人的政策。 The king prefers Assyria to God, and
Assyria will come: "the Lord shall bring upon thee and upon thy people, and upon
the house of thy father, days that have not come since the time of the
separation of Ephraim from Juda with the king of the
Assyrians."国王喜欢assyria上帝，并assyria会说：
"上主就应将此一经祢后，你的人，并经众议院着你的父亲，这天没有来，因为时间的分离，艾弗冷，从juda与国王对亚述人" 。 The house of David has been grievous
not merely to men, but to God also by its unbelief; hence it "shall not
continue", and, by an irony of Divine punishment, it will be destroyed by those
very men whom it preferred to God.众议院大卫一直他人不只是男人的，但上帝也有其不信者，因此， "不得继续"
，并通过一个讽刺的神的惩罚，这将摧毁那些很男人，其中，它倾向于向上帝。
Still the general
Messianic promises made to the house of David cannot be frustrated: "The Lord
Himself shall give you a sign. Behold a virgin shall conceive, and bear a son,
and his name shall be called Emmanuel. He shall eat butter and honey, that he
may know to refuse the evil and to choose the good. For before the child know to
refuse the evil, and to choose the good, the land which thou abhorrest shall be
forsaken of the face of her two kings."还是一般救世主作出了承诺众议院国宝不能沮丧：
"上帝应给你一个迹象。看哪处女不得隐瞒，并承担一个儿子，他的名字必将被称为灵光，他会吃的黄油和蜂蜜说，他可能知道，拒绝邪恶，并选择好的方向发展。之前，为孩子知道拒绝邪恶，并选择好，土地对这些人abhorrest应被抛弃的，面对她的两位国王"
。 Without answering
a number of questions connected with the explanation of the prophecy, we must
confine ourselves here to the bare proof that the virgin mentioned by the
prophet is Mary the Mother of
Christ.没有回答了一些问题与解释的预言，我们必须局限于此，以裸地证明维尔京所提到的先知是玛丽的母亲基督。 The argument is based on the premises
that the prophet's virgin is the mother of Emmanuel, and that Emmanuel is
Christ.其论点是基于一个大前提，即先知的处女是母的灵光，这灵光，是基督。 The relation of the virgin to Emmanuel
is clearly expressed in the inspired words; the same indicate also the identity
of Emmanuel with the Christ.关系维尔京，以埃马纽埃尔是明确表示，在启发的话;同时也表明身份的灵光与基督。
The connection of
Emmanuel with the extraordinary Divine sign which was to be given to Achaz
predisposes one to see in the child more than a common
boy.连接灵光同寻常的神圣招牌，是为了给阿哈茨predisposes一看，在孩子多一个共同的男孩。 In 8:8, the prophet ascribes to him the
ownership of the land of Juda: "the stretching out of his wings shall fill the
breadth of thy land, O Emmanuel".在8时08分，先知赋予他的土地的所有权的juda ：
"伸展出他的翅膀，应填具广度，你的土地，澳灵光" 。 In 9:6, the government of the house of
David is said to be upon his shoulders, and he is described as being endowed
with more than human qualities: "a child is born to us, and a son is given to
us, and the government is upon his shoulders, and his name shall be called
Wonderful, Counsellor, God the Mighty, the Father of the World to Come, and the
Prince of Peace".在9时06分，政府的众院大卫表示，要当他的肩膀上，他被描述为被赋予了更多比人的素质，说：
"孩子出生时，我们和一个儿子，是给我们的，并政府后，他的肩膀上，他的名字必将被称为奇妙，参赞，上帝浩荡中，父亲的未来世界，和平王子" 。
Finally, the prophet calls Emmanuel "a
rod out of the root of Jesse" endowed with "the spirit of the Lord. . .the
spirit of wisdom and of understanding, the spirit of counsel, and of fortitude,
the spirit of knowledge and of godliness"; his advent shall be followed by the
general signs of the Messianic era, and the remnant of the chosen people shall
be again the people of God (11:1-16).最后，先知呼吁灵光"棒出的根源，始作俑者是"天赋"的精神，主… …
。精神，智慧和理解，精神的律师，以及坚忍不拔精神，进取精神和知识的虔诚的信徒" ，他的到来，应遵循由一般的迹象救世主的时代特征和残余所选择的人，应再人民的神（
11:1-16 ） 。
Whatever
obscurity or ambiguity there may be in the prophetic text itself is removed by
St. Matthew (1:18-25).无论隐晦含糊，有可能是在预言性文本本身就是去除圣马太（ 1:18-25 ） 。
After narrating the doubt of St. Joseph
and the angel's assurance, "that which is conceived in her is of the Holy
Ghost", the Evangelist proceeds: "now all this was done that it might be
fulfilled which the Lord spoke by the prophet, saying: Behold a virgin shall be
with child, and bring forth a son, and they shall call his name
Emmanuel."经过叙事的疑虑，圣若瑟和天使的保证" ，这是在构思中，她是圣灵" ，传道者的收益，说：
"现在这一切，又是做了，这可能实现，其中主发言由先知他说：看哪处女应与儿童，并带来了一个儿子，他们会请他的名字灵光" 。 We need not repeat the exposition of
the passage given by Catholic commentators who answer the exceptions raised
against the obvious meaning of the
Evangelist.我们不必再重复的论断，通过给予天主教评论家回答所提出的例外情况对明显意义的传道者。 We may infer from all this that Mary is
mentioned in the prophecy of Isaias as mother of Jesus Christ; in the light of
St. Matthew's reference to the prophecy, we may add that the prophecy predicted
also Mary's virginity untarnished by the conception of the Emmanuel
[7].我们可以推论，这一切都表示，玛丽是在预言伊萨亚斯罗作为母亲的耶稣基督，在光的圣马太参考预言，我们可以补充一点预言也预言，玛丽的童贞平心静气所构想的灵光[
7 ] 。
Micheas
5:2-3 micheas 5:2-3
A third prophecy
referring to Our Blessed Lady is contained in Micah 5:2-3: "And thou, Bethlehem,
Ephrata, art a little one among the thousands of Juda: out of thee shall be come
forth unto me that is to be the ruler in Israel, and his going forth is from the
beginning, from the days of eternity. Therefore will he give them up till the
time wherein she that travaileth shall bring forth, and the remnant of his
brethren shall be converted to the children of
Israel."第三个预言是指我们的祝福夫人载弥迦5:2-3说： "和你，伯利恒，埃夫拉塔，艺术一点，其中数以千计的juda
：走出你应挺身而出所不欲，我说，就是要成为统治者在以色列，和他去了，是从一开始，从天的永恒，所以他会给予他们直至时间，那是她认为travaileth必将带来和残他的弟兄，应改建为儿童以色列"
Though the prophet (about 750-660 BC)
was a contemporary of Isaias, his prophetic activity began a little later and
ended a little earlier than that of Isaias.虽然先知（约公元前750-660 ）
，是一种当代的伊萨亚斯罗，他的预言果然活动开始有点迟，并结束了早一点比的伊萨亚斯罗。 There can be no doubt that the Jews
regarded the foregoing prediction as referring to the
Messias.因此，可以毫无疑问的是犹太人视为前述预测指中共messias 。 According to St. Matthew (2:6) the
chief priests and scribes, when asked where the Messias was to be born, answered
Herod in the words of the prophecy, "And thou Bethlehem the land of Juda. .
."根据圣马太（ 2时06分）祭司长和文士，当问及如果messias要诞生的时候，回答了在希律的话预言， "你是伯利恒的土地juda … … 。
" According to St.
John (7:42), the Jewish populace gathered at Jerusalem for the celebration of
the feast asked the rhetorical question: "Doth not the Scripture say that Christ
cometh of the seed of David, and from Bethlehem, the town where David
was?"据圣约翰（ 7时42分） ，犹太民众聚集在耶路撒冷，为庆祝这个节日问反问： "
doth不是圣经说，基督来的种子大卫，从伯利恒，在这座城市大卫是" ？ The Chaldee paraphrase of Micah 5:2,
confirms the same view: "Out of thee shall come forth unto me the Messias, that
he may exercise dominion in Israel".该沙尔代意译的弥迦5点02分，证实了相同的看法：
"离你应挺身而出所不欲，我messias ，他可以行使统治，在以色列" 。 The very words of the prophecy admit of
hardly any other explanation; for "his going forth is from the beginning, from
the days of eternity".极的话预言承认的几乎没有任何其他解释，因为"他去了，是从一开始，从天的永恒" 。
But how does the
prophecy refer to the Virgin Mary?但究竟是否预言指圣母玛利亚？ Our Blessed Lady is denoted by the
phrase, "till the time wherein she that travaileth shall bring
forth".我们祝福这位女记一句， "到时候，那是她认为travaileth必将带来" 。 It is true that "she that travaileth"
has been referred to the Church (St. Jerome, Theodoret), or to the collection of
the Gentiles united with Christ (Ribera, Mariana), or again to Babylon (Calmet);
but, on the one hand, there is hardly a sufficient connection between any of
these events and the promised redeemer, on the other hand, the passage ought to
read "till the time wherein she that is barren shall bring forth" if any of
these events were referred to by the prophet.这是事实" ，她说， travaileth
"已被转介到教堂（圣杰罗姆， theodoret ） ，或收集外邦人美国与基督（ ribera ，马里亚纳） ，或再次巴比伦（ calmet ）
，但对一方面，是很难有充分的联系与上述任何事件和所承诺的救赎主，但另一方面，通过应改为"到时候，那她就是光秃秃必将带来"如果没有这些事件被转介经先知。
Nor can "she that travaileth" be
referred to Sion: Sion is spoken of without figure before and after the present
passage so that we cannot expect the prophet to lapse suddenly into figurative
language.也不能" ，她说， travaileth
"交由结论：锡永是口语的，没有数字之前和之后，目前通过，使我们不能指望先知失效突然变成形象化的语言。 Moreover, the prophecy thus explained
would not give a satisfactory sense.此外，预言解释，因此不会给予一个满意感。 The contextual phrases "the ruler in
Israel", "his going forth", which in Hebrew implies birth, and "his brethren"
denote an individual, not a nation; hence we infer that the bringing forth must
refer to the same person.语境三句"执政者在以色列" ， "他去了" ，而在希伯来语意味着出生时，和"他的弟兄"
，是指一个个体，而不是一个国家，因此我们可以推断，该带来了必须是指同一人。 It has been shown that the person of
the ruler is the Messias; hence "she that travaileth" must denote the mother of
Christ, or Our Blessed Lady.它已经表明，该人的统治者是messias接待量" ，她说， travaileth
"必须标示的母亲基督，或我们的祝福淑女。 Thus explained the whole passage
becomes clear: the Messias must be born in Bethlehem, an insignificant village
in Juda: his family must be reduced to poverty and obscurity before the time of
his birth; as this cannot happen if the theocracy remains intact, if David's
house continues to flourish, "therefore will he give them up till the time
wherein she that travaileth shall bring forth" the
Messias.从而解释了整个通道变得很清楚： messias必须出生在伯利恒，一个很小的村juda
：他的家人必须减少贫困和默默无闻面前的时候，他的生日，因为这不可能发生，如果神权丝毫无损，如果大卫的众议院必须继续发扬光大"
，因此，他会给予他们直至时间，那是她认为travaileth必将带来" messias 。 [8] [ 8 ]
Jeremias
31:22 jeremias 31:22
A fourth prophecy
referring to Mary is found in Jeremias 31:22; "The Lord has created a new thing
upon the earth: A woman shall compass a man".第四个预言所指的是玛丽发现jeremias 31:22
， "耶和华已创造了一种新的东西后，地球：女人应指南针一个男子汉" 。 The text of the prophet Jeremias offers
no small difficulties for the scientific interpreter; we shall follow the
Vulgate version of the Hebrew
original.文本的先知jeremias提供了不小的困难，为科学的口译员，我们应遵循vulgate版的希伯来语原。 But even this rendering has been
explained in several different ways: Rosenmuller and several conservative
Protestant interpreters defend the meaning, "a woman shall protect a man"; but
such a motive would hardly induce the men of Israel to return to
God.但即使此渲染已解释在几个不同的方式： rosenmuller和几个保守的新教口译辩护的意思， "女人应保护一名男子"
，但这样的动机，将很难吸引男人的以色列回到上帝。 The explanation "a woman shall seek a
man" hardly agrees with the text; besides, such an inversion of the natural
order is presented in Isaias 4:1, as a sign of the greatest calamity.解释，
"女人应寻求一个男子汉"难以同意的文本，而且这种倒置的自然秩序，是在伊萨亚斯罗4:1 ，以示最大的浩劫。 Ewald's rendering, "a woman shall
change into a man", is hardly faithful to the original text.埃瓦尔德的渲染，
"女人应转变成男人" ，是难以忠实于原文。 Other commentators see in the woman a
type of the Synagogue or of the Church, in man the type of God, so that they
explain the prophecy as meaning, "God will dwell again in the midst of the
Synagogue (of the people of Israel)" or "the Church will protect the earth with
its valiant men".其他评论人士看到，在该名女子的一类犹太教堂或教堂，在人的类型上帝，让他们解释预言的意思，
"上帝会再次纠缠在前进中的犹太教堂（以色列人民） " ，或"教会将保护地球与它的强悍男人" 。 But the Hebrew text hardly suggests
such a meaning; besides, such an explanation renders the passage tautological:
"Israel shall return to its God, for Israel will love its
God".但希伯来文难以表明这样一个意思，再说，这样的解释令通过同义反复说： "以色列应返还其神，为以色列会爱上它的神" 。
Some recent writers render the Hebrew
original: "God creates a new thing upon the earth: the woman (wife) returns to
the man (her husband)".最近的一些作家，使希伯来原文：
"上帝创造了一个新事物后，大地：女子（妻子）的回报，以该名男子（丈夫） " 。 According to the old law (Deuteronomy
24:1-4; Jeremiah 3:1) the husband could not take back the wife once repudiated
by him; but the Lord will do something new by allowing the faithless wife, ie
the guilty nation, to return to the friendship of God.根据旧法（申命记24:1-4
;耶利米3:1 ）丈夫不能回来，妻子一旦推翻他，但主必做的一件新事，容许背信妻子，即承认民族的，以返回到友谊的上帝。 This explanation rests upon a
conjectural correction of the text; besides, it does not necessarily bear the
Messianic meaning which we expect in the
passage.这个解释落在了臆测纠正案文;此外，它并不必然承担救世主的意思，我们期望在通过。
The Greek Fathers
generally follow the Septuagint version, "The Lord has created salvation in a
new plantation, men shall go about in safety"; but St. Athanasius twice [9]
combines Aquila's version "God has created a new thing in woman" with that of
the Septuagint, saying that the new plantation is Jesus Christ, and that the new
thing created in woman is the body of the Lord, conceived within the virgin
without the co-operation of man.希腊的父亲普遍遵循septuagint版本，
"上帝创造了救赎，在一个新的种植园，男人应当到有关安全" ，但圣athanasius两次[ 9 ]结合雕的版本：
"上帝创造了一个新的东西，在女子"表示，在该septuagint赞同，并说，新种植的是耶稣基督，并表示，新的东西创造女子是身体的主，构思内维尔京未经协调运作的人。
St. Jerome too [10] understands the
prophetic text of the virgin conceiving the Messias.圣杰罗姆太[ 10
]理解先知性文本维尔京构想messias 。 This meaning of the passage satisfies
the text and the context.这个意义上的通过满足文本和背景。 As the Word Incarnate possessed from
the first moment of His conception all His perfections excepting those connected
with His bodily development, His mother is rightly said to "compass a
man".作为肉身拥有的，从第一时刻，他的构想他的所有完善除那些与他的身体的发展，他的母亲是正确的说： "罗盘一名男子" 。
No need to point out that such a
condition of a newly conceived child is rightly called "a new thing upon
earth".没有需要指出的是，这种情况的一个新构思的孩子，这是十分正确的所谓"一个新生事物，一经地球" 。 The context of the prophecy describes
after a short general introduction (30:1-3) Israel's future freedom and
restoration in four stanzas: 30:4-11, 12-22; 30:23; 31:14, 15-26; the first
three stanzas end with the hope of the Messianic time.背景预言描述经过短暂概论（
30:1-3 ）以色列未来的自由和恢复四个stanzas ： 30:4-11 ， 12-22 ; 30:23 ; 31:14 ， 15-26
;前三stanzas年底与希望的救世主的时候。 The fourth stanza, too, must be
expected to have a similar ending.第四stanza ，也必须期待有一个类似的结局。 Moreover, the prophecy of Jeremias,
uttered about 589 BC and understood in the sense just explained, agrees with the
contemporary Messianic expectations based on Isaias 7:14; 9:6; Micah
5:3.此外，预言jeremias ，说出了大约在公元前589和理解，在某种意义上只是解释说，同意同当代救世主期望基于伊萨亚斯罗7时14分;
9时06分;弥迦5时03分。 According to
Jeremias, the mother of Christ is to differ from other mothers in this, that her
child, even while within her womb, shall possess all those properties which
constitute real manhood [11].据jeremias
，母亲的基督，是不同于其他的母亲在这方面，她的孩子，即使在她的子宫内，须具备所有这些特性构成了真正的男子汉气概[ 11 ] 。 The Old Testament refers indirectly to
Mary in those prophecies which predict the Incarnation of the Word of
God.旧约是指间接向玛丽在那些预言，其中预测的化身，上帝的话。
II.二。 OLD TESTAMENT TYPES AND FIGURES OF
MARY旧约类型和数字玛丽
In order to be
sure of the typical sense, it must be revealed, ie it must come down to us
through Scripture or
tradition.为了得到肯定的典型意义上讲，它必须显示，即它必须来向我们透过经文或传统。 Individual pious writers have developed
copious analogies between certain data of the Old Testament and corresponding
data of the New; however ingenious these developments may be, they do not prove
that God really intended to convey the corresponding truths in the inspired text
of the Old
Testament.个人虔诚的作家已制定了大量的类比之间的某些数据的旧约和相应的数据，新的，但巧妙的这些事态发展可能，他们并不证明上帝真的打算传达出相应的真理，在激励着文本的旧约。
On the other hand, it must be kept in
mind that not all truths contained in either Scripture or tradition have been
explicitly proposed to the faithful as matters of belief by the explicit
definition of the
Church.在另一方面，我们必须牢记在心的是，并非所有的真理载要么经文或传统已明确提出，要忠实的事宜，相信通过明确的定义了教堂。
According to the
principle "Lex orandi est lex credenti" we must treat at least with reverence
the numberless suggestions contained in the official prayers and liturgies of
the Church.根据这一原则， "法orandi预测法credenti
"我们必须把我们至少要敬畏无数所载的建议，在官方的祈祷和liturgies的教会。 In this sense we must regard many of
the titles bestowed on Our Blessed Lady in her litany and in the "Ave maris
stella".从这个意义上讲，我们必须把很多的职称赐予我们的祝福夫人在她一连串和"号（ Maris斯特拉" 。 The Antiphons and Responses found in
the Offices recited on the various feasts of Our Blessed Lady suggest a number
of types of Mary that hardly could have been brought so vividly to the notice of
the Church's ministers in any other
way.该antiphons和反应，发现在这些办事处的吟诵，对各种节日的祝福我们的夫人提出若干类型的玛丽说，几乎已经可以带来如此生动地向通知该教会的部长以任何其他方式。
The third antiphon of Lauds of the
Feast of the Circumcision sees in "the bush that was not burnt" (Exodus 3:2) a
figure of Mary conceiving her Son without the loss of her
virginity.第三antiphon的赞美的节日包皮环切术认为，在"布什说，是不是被烧了， " （出埃及记3:2
）的数字玛丽构思，她的儿子没有失去她的贞操。 The second antiphon of Lauds of the
same Office sees in Gideon's fleece wet with dew while all the ground beside had
remained dry (Judges 6:37-38) a type of Mary receiving in her womb the Word
Incarnate [12].第二antiphon的赞美的同时办事处认为，在吉迪恩的起绒潮湿，有露水，而所有地面旁边一直干（法官6:37-38
）一类的玛丽在接受她的子宫中的肉身[ 12 ] 。 The Office of the Blessed Virgin
applies to Mary many passages concerning the spouse in the Canticle of Canticles
[13] and also concerning Wisdom in the Book of Proverbs 8:22-31
[14].办公室的圣方适用于玛丽许多段落关于配偶在canticle的canticles [ 13 ] ，也涉及智慧，在这本书的谚语8:22-31
[ 14 ] 。 The application
to Mary of a "garden enclosed, a fountain sealed up" mentioned in Canticles 4:12
is only a particular instance of what has been said
above.申请玛丽的"花园封闭的，一个喷泉封存"中提到canticles 4时12分，只是一个具体事例中的是什么已经说了以上。
[15] Besides, Sara, Debbora, Judith,
and Esther are variously used as figures of Mary; the ark of the Covenant, over
which the presence of God manifested itself, is used as the figure of Mary
carrying God Incarnate within her womb. [ 15 ]此外，萨拉， debbora
，朱迪思，和Esther以不同方式用来作为数字佑;方舟的盟约，而在场的神表现出来，是用来作为数字玛丽携带神肉身在她的子宫内。 But especially Eve, the mother of all
the living (Genesis 3:20), is considered as a type of Mary who is the mother of
all the living in the order of grace [16].但尤其是除夕夜，母亲的一切生活（成因默3:20 ）
，被认为是一类玛丽谁是母亲，所有生活在该命令的恩典[ 16 ] 。
III.三。 MARY IN THE GOSPELS玛丽在福音
The reader of the
Gospels is at first surprised to find so little about Mary; but this obscurity
of Mary in the Gospels has been studied at length by Blessed Peter Canisius
[17], Auguste Nicolas [18], Cardinal Newman [19], and Very Rev. J. Spencer
Northcote [20].读者的福音，是在第一次惊奇地发现，所以不太了解，玛丽，但这个默默无闻的玛丽在福音书进行了研究，在长度有福彼得尔斯[
17 ] ， （ Auguste尼可拉斯[ 18 ] ，红衣主教纽曼[ 19 ] ，并很牧师j.斯宾塞富国[ 20 ] 。 In the commentary on the "Magnificat",
published 1518, even Luther expresses the belief that the Gospels praise Mary
sufficiently by calling her (eight times) the Mother of Jesus.在评注中，对"
Magnificat ） " ，出版了第1518 ，甚至路德表示相信福音赞美玛丽不够，请她（ 8倍）的母亲耶稣。 In the following paragraphs we shall
briefly group together what we know of Our Blessed Lady's life before the birth
of her Divine Son, during the hidden life of Our Lord, during His public life
and after His
resurrection.在下面的段落中，我们将简要地组在一起，我们知道我们的祝福夫人的生命诞生之前，她的神的儿子，在生活中隐藏我们的主，在他的公共生活，并经过他的复活。
Mary's Davidic
ancestry小丽的davidic同宗
St. Luke (2:4)
says that St. Joseph went from Nazareth to Bethlehem to be enrolled, "because he
was of the house and family of David".圣卢克（ 2:4 ）说，圣若瑟从拿撒勒到伯利恒参加，
"是因为他的房子和家庭的国宝" 。 As if to exclude all doubt concerning
the Davidic descent of Mary, the Evangelist (1:32, 69) states that the child
born of Mary without the intervention of man shall be given "the throne of David
His father", and that the Lord God has "raised up a horn of salvation to us in
the house of David his servant".因为，如果排除所有疑问有关davidic后裔玛利亚，传道者（ 1:32 ， 69
）指出，儿童出生的玛丽没有干预的人，应给予"的宝座，大卫的父亲" ，并认为主上帝"提出了非洲之角的救赎，我们在众议院的国宝，他的仆人" 。
[21] St. Paul too testifies that Jesus
Christ "was made to him [God] of the seed of David, according to the flesh"
(Romans 1:3). [ 21 ]圣保禄太证明耶稣基督" ，是向他提出的[神]的种子大卫，根据我的肉" （罗1:3 ） 。
If Mary were not of Davidic descent,
her Son conceived by the Holy Ghost could not be said to be "of the seed of
David".如果玛丽并没有davidic后裔，她的儿子构思，由圣灵不能说是"种子的国宝" 。 Hence commentators tell us that in the
text "in the sixth month the angel Gabriel was sent from God. . .to a virgin
espoused to a man whose name was Joseph, of the house of David" (Luke 1:26-27);
the last clause "of the house of David" does not refer to Joseph, but to the
virgin who is the principal person in the narrative; thus we have a direct
inspired testimony to Mary's Davidic descent.因此，评论家告诉我们，在有文字"
，在第6个月天使加布里埃尔被送往上帝… … 。以处女信奉一个男人的名字是约瑟夫的众院国宝" （路1:26-27 ） ;最后条款"的众院国宝"
，并不是指约瑟夫较高，但对处女谁是主要负责人的叙述，因此我们有一个直接激发了证词，以小丽的davidic后裔。 [22] [ 22 ]
While
commentators generally agree that the genealogy found at the beginning of the
first Gospel is that of St. Joseph, Annius of Viterbo proposes the opinion,
already alluded to by St. Augustine, that St. Luke's genealogy gives the
pedigree of Mary.虽然评论普遍认为家谱发现，在开始的第一个福音是，圣若瑟，
annius的维泰博提出的意见，已经提到，由圣奥古斯丁，圣路加的家谱赋予系谱的玛丽。 The text of the third Gospel (3:23) may
be explained so as to make Heli the father of Mary: "Jesus. . .being the son (as
it was supposed of Joseph) of Heli", or "Jesus. . .being the son of Joseph, as
it was supposed, the son of Heli" (Lightfoot, Bengel, etc.), or again "Jesus. .
.being as it was supposed the son of Joseph, who was [the son-in-law] of Heli"
[23].文三福音（ 3时23分） ，可加以解释，从而使直升机的父亲玛丽说： "耶稣… … 。作为儿子（因为它是假定的约瑟夫）的武装分子"
，或"耶稣… … 。作为儿子约瑟夫，因为它是假设，他们儿子的直升机" （ lightfoot ， bengel等） ，或再次"耶稣… …
。正因为它是假定的儿子约瑟夫，谁是[儿子- -法]的合力" [ 23 ] 。 In these explanations the name of Mary
is not mentioned explicitly, but it is implied; for Jesus is the Son of Heli
through Mary.在这些解释的名字是玛丽并没有提及明确的，但它是隐含的;耶稣是儿子的合力，通过玛丽。
Her
parents她的父母
Though few
commentators adhere to this view of St. Luke's genealogy, the name of Mary's
father, Heli, agrees with the name given to Our Lady's father in a tradition
founded upon the report of the Protoevangelium of James, an apocryphal Gospel
which dates from the end of the second
century.虽然少数评论家坚持这一观点的圣路加的家谱，人名，小丽的父亲，直升机，同意该人的姓名给我们的夫人的父亲在一个传统，是建立在该报告的protoevangelium的詹姆斯，一种猜测福音，其中的日期从年底，在公元二世纪。
According to this document the parents
of Mary are Joachim and Anna.根据这一文件，家长的圣母玛利亚，约阿希姆和安娜。 Now, the name Joachim is only a
variation of Heli or Eliachim, substituting one Divine name (Yahweh) for the
other (Eli, Elohim).现在，其名称约阿希姆只是一个变异的直升机或eliachim ，而以同一个神的名字（雅威）
，为其他（礼，耶洛因） 。 The tradition as
to the parents of Mary, found in the Gospel of James, is reproduced by St. John
Damascene [24], St. Gregory of Nyssa [25], St. Germanus of Constantinople [26],
pseudo-Epiphanius [27], pseudo-Hilarius [28], and St. Fulbert of Chartres
[29].传统的以家长的玛丽发现，在福音的詹姆斯，转载是由圣约翰大马士革[ 24 ] ，圣格雷戈里的nyssa [ 25 ]
，圣germanus的君士坦丁堡[ 26 ] ，伪epiphanius [ 27 ] ，伪希拉里乌斯[ 28 ] ，和圣fulbert的chartres [
29 ] 。 Some of these
writers add that the birth of Mary was obtained by the fervent prayers of
Joachim and Anna in their advanced
age.部分这些作家补充说，出生的玛丽获得了由热心地祈祷的约阿希姆和安娜在他们年事已高。 As Joachim belonged to the royal family
of David, so Anna is supposed to have been a descendant of the priestly family
of Aaron; thus Christ the Eternal King and Priest sprang from both a royal and
priestly family
[30].正如约阿希姆属于王室的国宝，所以安娜是已被子孙的司铎家族的阿伦，因此基督永恒的国王和祭司的源泉，无论从皇室和司铎家族[ 30 ]
。
The hometown of
Mary's parents故乡的小丽的父母
According to Luke
1:26, Mary lived in Nazareth, a city in Galilee, at the time of the
Annunciation.据卢克1时26分，玛丽住在拿撒勒，一个城市在加利利，在时间的annunciation 。 A certain tradition maintains that she
was conceived and born in the same house in which the Word became flesh
[31].某传统，坚持认为她是在构思和出生于同一所房子中字成了血肉[ 31 ] 。 Another tradition based on the Gospel
of James regards Sephoris as the earliest home of Joachim and Anna, though they
are said to have lived later on in Jerusalem, in a house called by St.
Sophronius of Jerusalem [32]
Probatica.另一种传统的基础上，福音的詹姆斯对于sephoris为最早的家约阿希姆和安娜，虽然据说，他们是住在稍后在耶路撒冷，在众议院通过所谓圣sophronius耶路撒冷〔
32 〕 probatica 。 Probatica, a name probably derived from
the sanctuary's nearness to the pond called Probatica or Bethsaida in John
5:2. probatica ，这个名字可能来自避难所的贴近，以池塘所谓probatica或bethsaida在约翰5点02分。
It was here that Mary was
born.正是在这里说，玛丽诞生了。 About a century later, about AD 750,
St. John Damascene [33] repeats the statement that Mary was born in the
Probatica.约一个世纪后，约公元750 ，圣约翰大马士革[ 33 ]重复声明中表示，玛丽出生于probatica 。
It is said that,
as early as in the fifth century the empress Eudoxia built a church over the
place where Mary was born, and where her parents lived in their old
age.有消息称，早在五世纪慈禧多迦兴建的一所教堂以上地方玛丽诞生了，而她的父母住在自己的晚年。 The present Church of St. Anna stands
at a distance of only about 100 Feet from the pool
Probatica.目前教会的圣安娜站在一个距离只有约100英尺，从游泳池probatica 。 In 1889, 18 March, was discovered the
crypt which encloses the supposed burying-place of St.
Anna.在1889年3月18日，被发现地下室，其中环绕假定埋位的圣安娜。 Probably this place was originally a
garden in which both Joachim and Anna were laid to
rest.大概这个地方本来是一个花园，其中两约阿希姆和安娜乃休息。 At their time it was still outside of
the city walls, about 400 feet north of the
Temple.在其时，它仍在外面的城墙，约400英尺以北的庙。 Another crypt near St. Anna's tomb is
the supposed birthplace of the Blessed Virgin; hence it is that in early times
the church was called St. Mary of the Nativity
[34].另一隐窝附近的圣安娜的墓，是假定的出生地圣方，因此，它是在早期教会被称为圣玛利亚的nativity [ 34 ] 。
In the Cedron Valley, near the road
leading to the Church of the Assumption, is a little sanctuary containing two
altars which are said to stand over the burying-places of
Sts.在塞德隆山谷，靠近通往教堂的假设，是一个不大的避难所含有两个神坛，其中据说立场埋藏地点的的STS 。 Joachim and Anna; but these graves
belong to the time of the Crusades [35].约阿希姆和安娜，但这些墓属于当时的十字军东征〔 35 〕
。 In Sephoris too
the Crusaders replaced by a large church an ancient sanctuary which stood over
the legendary house of
Sts.在sephoris太十字军，取而代之的是一个大型教会是一个古老的避难所，其中站在超过传奇众议院的STS 。 Joachim and Anna.约阿希姆和安娜。
After 1788 part of this church was
restored by the Franciscan Fathers.之后， 1788年这项工作的一部分，教会恢复了由方济各的父亲。
Her Immaculate
Conception她的圣母无染原罪瞻礼
The Immaculate
Conception of Our Blessed Lady has been treated in a SPECIAL
ARTICLE.圣母无染原罪的，我们祝福她得到的对待，在一个特殊的文章。
The birth of
Mary诞生玛丽。
As to the place
of the birth of Our Blessed Lady, there are three different traditions to be
considered.至于地点的诞生，我们祝福她，有三个不同的传统加以考虑。
First, the event
has been placed in Bethlehem.首先，这项活动已被放置在伯利恒。 This opinion rests on the authority of
the following witnesses: it is expressed in a writing entitled "De nativ. S.
Mariae" [36] inserted after the works of St. Jerome; it is more or less vaguely
supposed by the Pilgrim of Piacenza, erroneously called Antoninus Martyr, who
wrote about AD 580 [37]; finally the popes Paul II (1471), Julius II (1507), Leo
X (1519), Paul III (1535), Pius IV (1565), Sixtus V (1586), and Innocent XII
(1698) in their Bulls concerning the Holy House of Loreto say that the Blessed
Virgin was born, educated, and greeted by the angel in the Holy
House.这种看法是基于权威下列证人：这是表示，在写作题为"德nativ 。第mariae " 〔 36
〕后插入工程的圣杰罗姆，它是多还是少依稀假定由朝圣者的皮亚琴察，误称为antoninus烈士，他们写的广告580 〔 37 〕 ;最后，教宗保禄二世（ 1471
） ，戏剧第二卷（ 1507年） ，利奥× （ 1519 ） ，保三（ 1535 ） ，比约四（ 1565 ） ， Sixtus的v （ 1586 ）
，和无辜十二（ 1698 ）在其关于牛圣府的洛雷托说小圣出生，学历，并迎接天使在神圣的房子。 But these pontiffs hardly wish to
decide an historical question; they merely express the opinion of their
respective times.但这些教宗很难想，以决定是一个历史问题，他们只是表达意见，在各自的时代。
A second
tradition placed the birth of Our Blessed Lady in Sephoris, about three miles
north of Bethlehem, the Roman Diocaesarea, and the residence of Herod Antipas
till late in the life of Our Lord.第二个传统，把出生的，我们祝福她在sephoris
，约三英里以北的伯利恒，罗马diocaesarea ，以及居住地的希律antipas直至深夜，在生活中的上帝。 The antiquity of this opinion may be
inferred from the fact that under Constantine a church was erected in Sephoris
to commemorate the residence of Joachim and Anna in that place
[38].古代的这种看法可以推断，从事实，即根据君士坦丁一所教堂建于sephoris以纪念居住的约阿希姆和安娜在那个地方[ 38 ]
。 St. Epiphanius
speaks of this sanctuary [39].圣epiphanius谈到这个庇护所〔 39 〕 。 But this merely shows that Our Blessed
Lady may have lived in Sephoris for a time with her parents, without forcing us
to believe that she had been born there.不过，这只是表明，我们祝福她可能住在sephoris
，一时间与她的父母，没有强迫我们相信，她一直在那里出生。
The third
tradition, that Mary was born in Jerusalem, is the most probable
one.第三个传统，即玛丽出生于耶路撒冷，是最有可能的一个。 We have seen that it rests upon the
testimony of St. Sophronius, St. John Damascene, and upon the evidence of the
recent finds in the Probatica.我们已经看到，它取决于证词圣sophronius
，圣约翰大马士革，并出示的证据的，最近发现在probatica 。 The Feast of Our Lady's Nativity was
not celebrated in Rome till toward the end of the seventh century; but two
sermons found among the writings of St. Andrew of Crete (d. 680) suppose the
existence of this feat, and lead one to suspect that it was introduced at an
earlier date into some other churches
[40].节日圣母的nativity不是庆祝罗马到年底对公元7世纪，但两个布道发现其中的著述圣安德鲁的克里特（四680 ）
，假设存在这种壮举，并带领一疑犯这是介绍在一个较早的日期到其他一些教堂[ 40 ] 。 In 799 the 10th canon of the Synod of
Salzburg prescribes four feasts in honour of the Mother of God: the
Purification, 2 February; the Annunciation, 25 March; the Assumption, 15 August;
the Nativity, 8 September.在799第十佳能的主教的萨尔茨堡明四宴纪念天主之母：净化， 2月2日;
annunciation ， 3月25日;假设，在8月15日; nativity ， 9月8日。
The Presentation
of Mary介绍玛丽。
According to
Exodus 13:2 and 13:12, all the Hebrew first-born male children had to be
presented in the Temple.据逃亡13时02分和13时12分，所有希伯来语先出生的男性儿童，必须提出该庙。
Such a law would lead pious Jewish
parents to observe the same religious rite with regard to other favourite
children.这样的法律，会导致虔诚的犹太父母，以观察同一个宗教礼仪至于其他最喜爱的儿童。 This inclines one to believe that
Joachim and Anna presented in the Temple their child, which they had obtained by
their long, fervent
prayers.这种倾向一至认为，约阿希姆和安娜在庙里，他们的孩子，因为他们已经得到了他们长期以来，热心地祈祷。
As to Mary, St.
Luke (1:34) tells us that she answered the angel announcing the birth of Jesus
Christ: "how shall this be done, because I know not man".至于圣母玛利亚，圣卢克（
1时34分）告诉我们，她回答天使宣布耶稣基督诞生的： "怎么会这样做，因为我知道不是好男人" 。 These words can hardly be understood,
unless we assume that Mary had made a vow of virginity; for, when she spoke
them, she was betrothed to St.
Joseph.这些话是很难理解的，除非我们假设玛丽作出了誓言的贞洁;时，她谈到，她订婚的圣约瑟夫。 [41] The most opportune occasion for
such a vow was her presentation in the Temple. [ 41
]最有利的场合，这样的誓言，她的陈述在寺庙中。 As some of the Fathers admit that the
faculties of St. John the Baptist were prematurely developed by a special
intervention of God's power, we may admit a similar grace for the child of
Joachim and
Anna.由于部分父亲承认该院系的施洗者圣约翰被过早开发的一个特殊的干预上帝的权力，我们可能会承认，类似的宽限期为儿童的约阿希姆和安娜。
[42] 〔 42 〕
But what has been
said does not exceed the certainty of antecedently probable pious
conjectures.但已表示，不超过确定性，有可能先行虔诚的猜测。 The consideration that Our Lord could
not have refused His Blessed Mother any favours which depended merely on His
munificence does not exceed the value of an a priori
argument.考虑到我们的主不能拒绝他的祝福母亲的任何恩惠，这只是取决于他的munificence不超过价值的一个先验的说法。
Certainty in this question must depend
on external testimony and the teaching of the
Church.确定性，在这个问题，必须依赖于外部的证言，而且教学的教会。
Now, the
Protoevangelium of James (7-8), and the writing entitled "De nativit. Mariae"
(7-8), [43] state that Joachim and Anna, faithful to a vow they had made,
presented the child Mary in the Temple when she was three years old; that the
child herself mounted the Temple steps, and that she made her vow of virginity
on this occasion.现在， protoevangelium詹姆斯（ 7-8 ） ，并撰写了题为"德nativit 。 mariae
" （ 7-8 ） ， [ 43
]国约阿希姆和安娜，忠实，我壮志激情，他们已经作出了介绍孩子在玛丽庙时，她3岁了，那孩子自己登上庙步骤，以及她，使她发誓贞洁这次会议。 St. Gregory of Nyssa [44] and St.
Germanus of Constantinople [45] adopt this report; it is also followed by
pseudo-Gregory of Nazianzus in his "Christus patiens".圣格雷戈里的nyssa [ 44
]和圣germanus的君士坦丁堡〔 45 〕通过本报告，它也是其次是伪格雷戈里的nazianzus在他的"基督患者" 。 [46] Moreover, the Church celebrates
the Feast of the Presentation, though it does not specify at what age the child
Mary was presented in the Temple, when she made her vow of virginity, and what
were the special natural and supernatural gifts with which God endowed
her. [ 46
]此外，教会庆祝这个节日的介绍，虽然它并没有指明在什么年龄孩子玛丽是在庙里，当她，使她发誓贞洁，有什么特殊的自然和超自然的礼物，其中上帝赋予了她。
The feast is mentioned for the first
time in a document of Manuel Commenus, in 1166; from Constantinople the feast
must have been introduced into the western Church, where we find it at the papal
court at Avignon in 1371; about a century later, Pope Sixtus IV introduced the
Office of the Presentation, and in 1585 Pope Sixtus V extended the Feast of the
Presentation to the whole Church.这个节日是第一次提到在一个文件中的Manuel commenus
，在1166年从君士坦丁堡的盛宴，必须是被介绍到西方教会，在那里我们发现它在教皇法院在亚维侬在1371年，约一个世纪之后，教皇Sixtus的四，介绍了办事处的服务，并在1585年教皇Sixtus的v延长节日介绍给整个教堂。
Her betrothal to
Joseph她订婚，以约瑟夫
The apocryphal
writings to which we referred in the last paragraph state that Mary remained in
the Temple after her presentation in order to be educated with other Jewish
children.该猜测著作，其中提到的，我们在最后一段指出，玛丽仍然在寺庙后，她的介绍，以教育与其他犹太儿童。 There she enjoyed ecstatic visions and
daily visits of the holy angels.因此，她所享有的欣喜若狂愿景和日常访问的圣天使。
When she was fourteen, the high priest wished to send her home for marriage.
Mary reminded him of her vow of virginity, and in his embarrassment the high
priest consulted the Lord. Then he called all the young men of the family of
David, and promised Mary in marriage to him whose rod should sprout and become
the resting place of the Holy Ghost in form of a dove. It was Joseph who was
privileged in this extraordinary way.
We have already seen that St. Gregory
of Nyssa, St. Germanus of Constantinople, and pseudo-Gregory Nazianzen seem to
adopt these legends.我们已经看到圣格雷戈里的nyssa
，圣germanus的君士坦丁堡和伪格雷戈里nazianzen似乎能采纳这些传说。 Besides, the emperor Justinian allowed
a basilica to be built on the platform of the former Temple in memory of Our
Lady's stay in the sanctuary; the church was called the New St. Mary's so as to
distinguish it from the Church of the
Nativity.此外，皇帝justinian允许大教堂必须建立在该平台的前庙宇奉祀圣母留在避难所;教会被称为新的圣玛丽的，所以，以分清它从圣诞教堂。
It seems to be the modern mosque
el-Aksa.这似乎已成为现代清真寺埃及阿克萨。 [47] [ 47 ]
On the other
hand, the Church is silent as to Mary's stay in the
Temple.在另一方面，教会是沉默以小丽的住在寺庙中。 St. Ambrose [48], describing Mary's
life before the Annunciation, supposes expressly that she lived in the house of
her parents.圣刘汉铨〔 48 〕 ，并形容玛丽的生命之前， annunciation
，假设明确表示，她住在众议院她的父母。 All the descriptions of the Jewish
Temple which can claim any scientific value leave us in ignorance as to any
localities in which young girls might have been
educated.所有的描述犹太圣殿，可要求任何科学价值，让我们的无知，因为任何地方，其中年轻女孩可能被人接受教育。 Joas's stay in the Temple till the age
of seven does not favour the supposition that young girls were educated within
the sacred precincts; for Joas was king, and was forced by circumstances to
remain in the Temple (cf. 2 Kings
11:3).乔阿斯的住在寺庙中，直至7岁以下的，不偏袒的假定年轻女孩受教育内部的神圣区;乔阿斯是国王，以及被强迫的情况下留在圣殿中（参见第2国王11时03分）
。 What 2 Maccabees
3:19, says about "the virgins also that were shut up" does not show that any of
them were kept in the Temple buildings.什么二日马加比3时19分，约说： "新妇又被关闭了"
，并不表明他们任何人则留在寺院建筑。 If the prophetess Anna is said (Luke
2:37) not to have "departed from the temple, by fastings and prayer serving
night and day", we do not suppose that she actually lived in one of he temple
rooms.如果预言家安娜说， （路加福音2时37分） ，不要有"离开了这殿，由fastings和祈祷在职夜天"
，我们不认为她其实是住在一个他的庙房。 [49] As the house of Joachim and Anna
was not far distant from the Temple, we may supposed that the holy child Mary
was often allowed to visit the sacred buildings in order to satisfy her
devotion. [ 49 ]
，因为这屋子的约阿希姆和安娜并不遥远，从庙，我们可以假定圣玛利亚儿童往往是不允许探视神圣的建筑物，以满足她的奉献。
Jewish maidens
were considered marriageable at the age of twelve years and six months, though
the actual age of the bride varied with
circumstances.犹太少女被认为是在适婚年龄的十二年六个月，虽然实际年龄新娘不同的情况。 The marriage was preceded by the
betrothal, after which the bride legally belonged to the bridegroom, though she
did not live with him till about a year later, when the marriage used to be
celebrated.结婚之前，订婚后，新娘在法律上属于新郎，虽然她没有与他同居至今约一年后，当婚姻用来庆贺的。 All this agrees well with the language
of the Evangelists.这一切都同意，以及与语言的福音。 St. Luke (1:27) calls Mary "a virgin
espoused to a man whose name was Joseph"; St. Matthew (1:18) says, when as his
mother Mary was espoused to Joseph, before they came together, she was found
with child, of the Holy Ghost". As we know of no brother of Mary, we must
suppose that she was an heiress, and was obliged by the law of Numbers 36:6 to
marry a member of her tribe. The Law itself prohibited marriage within certain
degrees of relationship, so that the marriage of even an heiress was left more
or less to choice.圣路加（ 1:27 ）呼吁玛丽"处女信奉一个男人的名字是约瑟夫" ;圣马太（ 1:18
）说，当他的母亲玛利亚是拥护以约瑟夫之前，他们走到一起，她被发现与儿童的圣灵"
，因为我们知道有没有哥哥的玛丽，我们必须假设她是一个继承人，而不得不受到法律的号码36:6嫁给一名成员，她的部落。法律本身禁止婚姻在一定程度上关系，使婚姻的，甚至是被继承人遗留较多或较少选择。
According to
Jewish custom, the union between Joseph and Mary had to be arranged by the
parents of St. Joseph.根据犹太人的习俗，联盟之间的约瑟夫和玛丽不得不被安排由家长的圣若瑟。 One might ask why Mary consented to her
betrothal, though she was bound by her vow of
virginity.有人可能会问，为什么玛丽同意她订婚，但她被捆绑，她发誓的贞操。 As she had obeyed God's inspiration in
making her vow, so she obeyed God's inspiration in becoming the affianced bride
of Joseph.因为她已听从上帝的启示，使她发誓，让她服从了上帝的启示之成为affianced新娘的约瑟夫。 Besides, it would have been singular
among the Jews to refuse betrothal or marriage; for all the Jewish maidens
aspired after marriage as the accomplishment of a natural
duty.此外，它会被奇异其中犹太人拒绝订婚或结婚;所有犹太少女渴望结婚后，因为成绩的一个自然的责任。 Mary trusted the Divine guidance
implicitly, and thus was certain that her vow would be kept even in her married
state.玛丽信神的指导，含蓄，所以是可以肯定的说，她发誓将保持甚至在她结婚的国家。
The
Annunciation该annunciation
The Annunciation
has been treated in a SPECIAL ARTICLE.该annunciation得到的对待，在一个特殊的文章。
The
Visitation探望
According to Luke
1:36, the angel Gabriel told Mary at the time of the annunciation, "behold, thy
cousin Elizabeth, she also hath conceived a son in her old age, and this is the
sixth month with her that was called
barren".据卢克1点36分，天使加布里埃尔告诉玛丽当时的annunciation ，
"看哪，你的表姐伊丽莎白，她还祂所构思一个儿子在她的晚年，这是6个月，与她说，被称为贫瘠" 。 Without doubting the truth of the
angel's words, Mary determined at once to add to the pleasure of her pious
relative.如果没有怀疑真理的天使的话，玛丽决心立即放入快乐，她虔诚的亲戚。 [50] Hence the Evangelist continues
(1:39): "And Mary, rising up in those days, went into the hill country with
haste into a city of Juda. And she entered into the house of Zachary, and
saluted Elizabeth." [ 50 ] ，所以传道继续（ 1时39分）说：
"和玛丽，一路上升，在那些日子，走进山国家匆忙进入一个城市的juda和她进入众议院扎卡里敬礼伊丽莎白" 。 Though Mary must have told Joseph of
her intended visit, it is hard to determine whether he accompanied her; if the
time of the journey happened to coincide with one of the festal seasons at which
the Israelites had to go to the Temple, there would be little difficulty about
companionship.虽然玛丽必须告诉约瑟夫，她打算在访问中，是很难以确定他是否伴随着她，如果当时的征途不谋而合其中的节日季节，在这以色列人曾前往该庙，将有什么困难约同伴。
The place of Elizabeth's home has been
variously located by different writers: it has been placed in Machaerus, over
ten miles east of the Dead Sea, or in Hebron, or again in the ancient sacerdotal
city of Jutta, about seven miles south of Hebron, or finally in Ain-Karim, the
traditional St. John-in-the Mountain, nearly four miles west of
Jerusalem.地点伊丽莎白的家庭已经不同程度位于由不同作者：它被置于machaerus ，
10英里以东死海，或在希伯伦，或再次在古代sacerdotal市jutta ，约七英里希伯伦以南，最后还是在Ain
-卡里姆，传统的圣约翰在山区，近四年以西耶路撒冷。 [51] But the first three places possess
no traditional memorial of the birth or life of St. John; besides, Machaerus was
not situated in the mountains of Juda; Hebron and Jutta belonged after the
Babylonian captivity to Idumea, while Ain-Karim lies in the "hill country" [52]
mentioned in the inspired text of St. Luke. [ 51
]但第一，三地拥有任何传统纪念馆的诞生或生活中的圣约翰;此外， machaerus并不坐落在山上的juda ;希伯伦和jutta属于后巴比伦圈养，以idumea
，而氮化铝-卡里姆谎言在"山国" ， [ 52 ]提到，在激励着文圣卢克。
After her journey
of about thirty hours, Mary "entered into the house of Zachary, and saluted
Elizabeth" (Luke 1:40).之后，她的征途上的大约三十个小时，玛丽"进入众议院扎卡里敬礼伊丽莎白" （路1:40 ）
。 According to
tradition, Elizabeth lived at the time of the visitation not in her city home,
but in her villa, about ten minutes distant from the city; formerly this place
was marked by an upper and lower
church.按照传统，伊丽莎白住在时间的探视不是在她的城市家庭，但在她的别墅，约10分钟，从遥远的城市;前身是这个地方的标志是一个上下贯通的教堂。
In 1861 the present small Church of the
Visitation was erected on the ancient
foundations.在1861年本小教堂的探视被竖立于古代的基础。
"And it came to
pass that, when Elizabeth heard the salutation of Mary, the infant leaped in her
womb." "它来通过，当伊丽莎白听到称呼圣母玛利亚，婴儿一跃，在她的子宫里" 。 It was at this moment that God
fulfilled the promise made by the angel to Zachary (Luke 1:15), "and he shall be
filled with the Holy Ghost, even from his mother's womb"; in other words, the
infant in Elizabeth's womb was cleansed from the stain of original
sin.这是在这一刻，神履行所作出的承诺，由天使扎卡里（路1:15 ） ， "他必须充满圣灵，甚至可能是他母亲的子宫内"
;换句话说，婴儿在伊丽莎白的子宫被清洗，从染色的原罪。 The fullness of the Holy Ghost in the
infant overflowed, as it were, into the soul of his mother: "and Elizabeth was
filled with the Holy Ghost" (Luke 1:41).丰满的圣灵在婴儿满溢，因为它被纳入的灵魂，他的母亲说：
"伊丽莎白是充满圣灵" （路加福音1时41分） 。 Thus both child and mother were
sanctified by the presence of Mary and the Word Incarnate [53]; filled as she
was with the Holy Ghost, Elizabeth "cried out with a loud voice, and said:
Blessed art thou among women, and blessed is the fruit of thy womb. And whence
is this to me, that the mother of my Lord should come to me? For behold, as soon
as the voice of thy salutation sounded in my ears, the infant in my womb leaped
for joy. And blessed art thou that hast believed, because those things shall be
accomplished that were spoken to thee by the Lord" (Luke
1:42-45).因此，不论儿童和母亲被神圣化，由在场的玛丽和肉身[ 53 ]
;填补了，因为她与圣灵，伊丽莎白"喊了同一个响亮的声音，并说：你是有福的艺术あ妇女中，是有福果你的子宫及何时会有这对我而言，这的母亲我的主要来找我呢？看哪，尽快的声音，你的称呼响起，在我的耳中，婴儿在我的子宫里一跃为喜悦和有福你说，就得相信，因为这些东西应完成了交谈，你是基督"
（路1:42-45 ） 。 Leaving to
commentators the full explanation of the preceding passage, we draw attention
only to two points:留给评论家充分的解释，前面的一段话，我们提请大家注意，只有两点：
Elizabeth begins
her greeting with the words with which the angel had finished his salutation,
thus showing that both spoke in the same Holy Spirit; Elizabeth is the first to
call Mary by her most honourable title "Mother of
God".伊丽莎白开始她打招呼，同字与天使完成了他的称呼，表明双方都以同样的圣灵;伊丽莎白是第一个呼吁玛丽，她最尊敬的题目是"上帝之母"
。
Mary's answer is
the canticle of praise commonly called "Magnificat" from the first word of its
Latin text; the "Magnificat" has been treated in a SEPARATE
ARTICLE.小丽的回答是canticle赞美俗称" Magnificat ） " ，从第一个字，其拉丁语文本; " Magnificat ）
"已经得到了处理，在一个单独的文章。
The Evangelist
closes his account of the Visitation with the words: "And Mary abode with her
about three months; and she returned to her own house" (Luke
1:56).福音关闭他的帐户的探视与字： "玛丽和居留权，她与3个月左右;和她回到自己的家" （路加福音1时56分） 。 Many see in this brief statement of the
third gospel an implied hint that Mary remained in the house of Zachary till the
birth of John the Baptist, while others deny such an
implication.许多人认为，在这简短的声明中的第三个福音隐含的暗示玛丽留在众议院扎卡里直至诞生施洗约翰，而另否认这样一种含义。
As the Feast of the Visitation was
placed by the 43rd canon of the Council of Basle (AD 1441) on 2 July, the day
following the Octave of the Feast of St. John Baptist, it has been inferred that
Mary may have remained with Elizabeth until after the child's circumcision; but
there is no further proof for this
supposition.作为节日探望被放在第43届佳能的安理会的巴塞尔（公元1441 ）
7月2日，翌日八度的盛宴的圣约翰浸礼会，它已被推断，玛丽可能仍与伊丽莎白等到孩子的割礼，但有没有进一步的证据证明这一假设。 Though the visitation is so accurately
described in the third Gospel, its feast does not appear to have been kept till
the thirteenth century, when it was introduced through the influence of the
Franciscans; in 1389 it was officially instituted by Urban
VI.虽然参观人数是如此准确地描述了在第三个福音，它的盛宴似乎并不一直维持到13世纪，当它是通过引进的影响，方济会，在1389年，它被正式提起市区六。
Mary's pregnancy
becomes known to Joseph玛利亚的怀孕成为众所周知的约瑟夫。
After her return
from Elizabeth, Mary "was found with child, of the Holy Ghost" (Matthew
1:18).之后，她回到由伊丽莎白，玛丽"被发现与儿童的圣灵" （马太1:18 ） 。 As among the Jews, betrothal was a real
marriage, the use of marriage after the time of espousals presented nothing
unusual among them.作为其中的犹太人，订婚是一个真实的婚姻后，其使用后结婚的时候，
espousals介绍司空见惯，他们中间。 Hence Mary's pregnancy could not
astonish anyone except St. Joseph.因此玛利亚的怀孕不能擎着任何人，除了圣若瑟。 As he did not know the mystery of the
Incarnation, the situation must have been extremely painful both to him and to
Mary.因为他不知道神秘的化身，这种情况必须得到极为痛苦都向他和玛丽。 The Evangelist says: "Whereupon Joseph
her husband being a just man, and not willing publicly to expose her, was minded
to put her away privately" (Matthew 1:19).福音说：
"这种情况下，约瑟夫她的丈夫被一个公正的人，不会愿意公开揭露她的，是志同道合的把她带走私下" （马太1:19 ） 。 Mary left the solution of the
difficulty to God, and God informed the perplexed spouse in His own time of the
true condition of Mary.玛丽离开了解决这一困难的上帝，上帝告诉困惑配偶在他自己的时间，真实的状况玛丽。
While Joseph "thought on these things,
behold the angel of the Lord appeared to him in his sleep, saying: Joseph, son
of David, fear not to take unto thee Mary thy wife, for that which is conceived
in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt
call his name Jesus. For He shall save His people from their sins" (Matthew
1:20-21).而约瑟夫"的重要思想，就这些东西，看这有主的使者出现在他面前时，他的睡眠，他说：约瑟的儿子大卫，不要害怕采取祢玛丽你的妻子，因为这是在构思，是她的圣地鬼，她必将带来一个儿子，你呼叫他的名字耶稣，因为他会救不了他的人，从他们的罪孽"
（马太1:20-21 ） 。
Not long after
this revelation, Joseph concluded the ritual marriage contract with
Mary.没多久之后，这个启示，约瑟夫结束仪式婚姻契约与玛丽。 The Gospel simply says: "Joseph rising
up from sleep did as the angel of the Lord had commanded him, and took unto him
his wife" (Matthew 1:24).福音只是说： "约瑟夫崛起从睡眠也作为主的使者曾命令他，并祂他的妻子" （马太1:24 ）
。 While it is
certain that between the betrothal and the marriage at least three months must
have elapsed, during which Mary stayed with Elizabeth, it is impossible to
determine the exact length of time between the two
ceremonies.而可以肯定的是，与订婚和结婚至少3个月要过去了，在此期间下榻的玛丽与伊丽莎白，这是不可能的，以确定确切的时间长短两国之间的仪式。
We do not know how long after the
betrothal the angel announced to Mary the mystery of the Incarnation, nor do we
know how long the doubt of Joseph lasted, before he was enlightened by the visit
of the
angel.我们不知道多久才订婚天使宣布玛利亚神秘的化身，我们也不知道多久的疑虑，约瑟夫历时之前，他是开明的，由来访的天使。
From the age at which Hebrew maidens
became marriageable, it is possible that Mary gave birth to her Son when she was
about thirteen or fourteen years of
age.从年龄上的希伯来语的少女成为适婚，有可能会有玛丽生下她的儿子时，她大约是十三或十四个岁以下。 No historical document tells us how old
she actually was at the time of the
Nativity.任何一个历史文件，告诉我们如何岁，她实际上是在时间的nativity 。
The journey to
Bethlehem西游记伯利恒
St. Luke (2:1-5)
explains how Joseph and Mary journeyed from Nazareth to Bethlehem in obedience
to a decree of Caesar Augustus which prescribed a general enrolment.圣卢克（
2:1-5 ）解释了如何约瑟夫和玛丽旅从拿撒勒到伯利恒，在服从一项法令，该撒奥古斯都，其中订明一般的入学率。 The questions connected with this
decree have been considered in the article BIBLICAL
CHRONOLOGY.这个问题与本法令都被认为是在文章圣经年表。 There are various reasons why Mary
should have accompanied Joseph on this journey; she may not wished to lose
Joseph's protection during the critical time of her pregnancy, or she may have
followed a special Divine inspiration impelling her to go in order to fulfil the
prophecies concerning her Divine Son, or again she may have been compelled to go
by the civil law either as an heiress or to settle the personal tax payable by
women over twelve years of
age.其原因是多方面的，为什么玛丽要随行，约瑟夫对这一历程，她可能不会想失去约瑟夫的保护，在关键的时候，她怀孕，或她可能已跟随一个特别神圣的灵感激励她去，以履行有关谶她神圣的儿子，又或者她可能会被强迫去受民法要么作为继承人或解决个人所缴纳的税款的妇女超过十二年的年龄。
[54] [ 54 ]
As the enrolment
had brought a multitude of strangers to Bethlehem, Mary and Joseph found no room
in the caravansary and had to take lodging in a grotto which served as a shelter
for animals.由于招生带来了众多的陌生人到伯利恒，玛利亚和约瑟夫发现没有空间，在caravansary
，并已采取住宿在一个石窟，其中充当了一个避难场所，为动物。 [55] [ 55 ]
Mary gives birth
to Our Lord玛丽生下我们的主
"And it came to
pass, that when they were there, her days were accomplished, that she should be
delivered" (Luke 2:6); this language leaves it uncertain whether the birth of
Our Lord took place immediately after Joseph and Mary had taken lodging in the
grotto, or several days later. "它来通过，即当他们在那里，她的日子完成之际，她应交付" （路加福音2时06分）
;这种语言树叶，它能否顺利诞生，我们的主发生后，立即约瑟夫和玛丽曾采取住在山洞里面，或数天之后。 What is said about the shepherds
"keeping the night watches over their flock" (Luke 2:8) shows that Christ was
born in the night time.什么是说，关于牧羊人" ，保持晚手表超过其群羊"
（路加福音2时08分）显示，基督诞生于晚间进行。
After bringing
forth her Son, Mary "wrapped Him up in swaddling clothes, and laid Him in a
manger" (Luke 2:7), a sign that she did not suffer from the pain and weakness of
childbirth.之后，带来了她的儿子，玛丽"的包裹，他在襁褓，并奠定了他在一个马槽" （路加福音2时07分）
，这意味着她没有遭受的痛苦和弱点分娩。 This inference agrees with the teaching
of some of the principal Fathers and theologians: St. Ambrose [56], St. Gregory
of Nyssa [57], St. John Damascene [58], the author of Christus patiens [59], St.
Thomas [60], etc. It was not becoming that the mother of God should be subject
to the punishment pronounced in Genesis 3:16, against Eve and her sinful
daughters.这一推断同意与教学的一些主要的父亲和神学家：圣刘汉铨[ 56 ] ，圣格雷戈里的nyssa 〔 57 〕 ，圣约翰大马士革〔
58 〕 ，作者的基督患者[ 59 ] ，圣托马斯〔 60 〕等等，实在是不说，天主之母，应该受到惩罚宣判成因3:16
，对除夕夜和她罪孽深重的女儿。 Shortly after the
birth of the child, the shepherds, obedient to the angelic invitation, arrived
in the grotto, "and they found Mary and Joseph, and the infant lying in the
manger" (Luke 2:16).不久后出生的孩子，牧羊人，听话给天使的邀请，抵达石窟" ，他们发现，玛利亚和约瑟夫，婴儿躺在马槽"
（路2:16 ） 。 We may suppose
that the shepherds spread the glad tidings they had received during the night
among their friends in Bethlehem, and that the Holy Family was received by one
of its pious inhabitants into more suitable
lodgings.我们可以假设牧羊人传播福音，他们已收到在夜间当中他们的朋友在伯利恒，并表示，圣家庭受到它的一个虔诚的居民到更合适的住所。
The Circumcision
of Our Lord包皮环切我们的主
"And after eight
days were accomplished, that the child should be circumcised, his name was
called Jesus" (Luke 2:21). " ，并在8天内共完成了，将子女应接受割礼，他的名字叫耶稣" （路加福音2时21分）
。 The rite of
circumcision was performed either in the synagogue or in the home of the Child;
it is impossible to determine where Our Lord's Circumcision took
place.这项成年礼的割礼是演出无论是在犹太教堂，或在家庭中的儿童，这是不可能的，以确定我们的主的割礼发生。 At any rate, His Blessed Mother must
have been present at the ceremony.但无论如何，他祝福母亲必须有出席捐赠仪式。
The
Presentation陈述
According to the
law of Leviticus 12:2-8, the Jewish mother of a male child had to present
herself forty days after his birth for legal purification; according to Exodus
13:2, and Numbers 18:15, the first-born son had to be presented on the same
occasion.依法治国的利未记12:2-8 ，犹太母亲的男性儿童，以目前自己四十天在他出生后的法律净化;据逃亡13时02分，号码18:15
，头胎生儿子曾拟就在同一场合。 Whatever reasons
Mary and the Infant might have for claiming an exemption, they complied with the
law.无论原因为何玛丽和婴幼儿可能有自称豁免，他们遵守法律。 But, instead of offering a lamb, they
presented the sacrifice of the poor, consisting of a pair of turtle-doves or two
young pigeons.但是，与其提供的羔羊，他们介绍了牺牲的穷人，包括一个双龟-鸽子或两位年轻的鸽子。 In 2 Corinthians 8:9, St. Paul informs
the Corinthians that Jesus Christ "being rich. . .became poor, for your sakes,
that through his poverty you might be rich".在哥林多8时09分，圣保禄通知哥林多前书说，耶稣基督"富…
… 。成了穷人，你们不要弄成，即通过他的贫穷，你可能被济富" 。 Even more acceptable to God than Mary's
poverty was the readiness with which she surrendered her Divine Son to the good
pleasure of His Heavenly Father.更可以接受上帝，玛丽的贫困是愿意同她放弃她的神的儿子好高兴他的天父。
After the
ceremonial rites had been complied with, holy Simeon took the Child in his arms,
and thanked God for the fulfilment of his promises; he drew attention to the
universality of the salvation that was to come through Messianic redemption
"prepared before the face of all peoples: a light to the revelation of the
Gentiles, and the glory of thy people Israel" (Luke 2:31
sq.).之后，典礼仪式已得到遵守，圣西麦了孩子搂在怀里，并感谢上帝为履行他的承诺，他提请大家注意的普遍性的救赎，是要通过救世主赎回"准备，才可面对所有人民：一盏灯的启示外邦人和荣耀你的人，以色列"
（路加福音2时31平方） 。 Mary and Joseph
now began to know their Divine Child more fully; they "were wondering at those
things which were spoken concerning him" (Luke
2:33).玛利亚和约瑟夫现在开始知道自己的神圣儿童更充分的，他们"不知道那些东西，其中谈到关于他" （路加福音2时33分） 。
As if to prepare Our Blessed Mother for
the mystery of the cross, holy Simeon said to her: "Behold this child is set for
the fall, and for the resurrection of many in Israel, and for a sign which shall
be contradicted. And thy own soul a sword shall pierce, that, out of many
hearts, thoughts may be revealed" (Luke
2:34-35).好像是为了准备我们祝福母亲为神秘的十字架上，圣西蒙说，她说：
"看，这孩子是定为秋季，为复活的许多在以色列，并为标志，须在自相矛盾。祢自己的灵魂一把宝剑应皮尔斯说，在许多人心的工作，思想，可发现" （路2:34-35 ）
。 Mary had suffered
her first great sorrow at the time when Joseph was hesitating about taking her
for his wife; she experienced her second great sorrow when she heard the words
of holy
Simeon.玛丽遭受了她的第一次大悲痛的时候，约瑟夫犹豫约以她为他的妻子，她经历了她的第二次大悲伤的时候，她听到的话，圣西蒙。
Though the
incident of the prophetess Anna had a more general bearing, for she "spoke of
him (the Child) to all that looked for the redemption of Israel" (Luke 2:38), it
must have added greatly to the wonder of Joseph and
Mary.虽然这一事件的预言家安娜进行了更广泛的影响，因为她"谈到他（指儿童）都表示，期待为救赎以色列" （路加福音2时38分）
，它必须有补充，大大促进了奇妙的约瑟夫。和玛丽。 The Evangelist's concluding remark,
"after they had performed all things according to the law of the Lord, they
returned into Galilee, to their city Nazareth" (Luke 2:39), has been variously
interpreted by commentators; as to the order of events, see the article
CHRONOLOGY OF THE LIFE OF JESUS CHRIST.福音的结语，
"后，他们的表现都依法办事的主，他们返回到加利利，以自己的城市拿撒勒" （路加福音2时39分）
，已被不同程度地解读评论家;作为该命令的事件见文章年表生命的耶稣基督。
The visit of the
Magi这次访问的贤士
After the
Presentation, the Holy Family either returned to Bethlehem directly, or went
first to Nazareth, and then moved into the city of
David.经过介绍，圣家庭要么返回伯利恒直接，或到第一至拿撒勒，然后搬进城市的国宝。 At any rate, after the "wise men from
the east" had followed the Divine guidance to Bethlehem, "entering into the
house, they found the child with Mary his mother, and falling down they adored
him; and opening their treasures, they offered him gifts; gold, frankincense,
and myrrh" (Matthew 2:11).无论如何，在"智者从东方"遵循了神的指引，伯利恒，
"进入众议院中，他们发现孩子和他的母亲玛利亚倒下，他们崇拜他;开放自己的宝藏，他们所提供的他的礼物;黄金，乳香和没药" （马太2,11 ） 。
The Evangelist does not mention Joseph;
not that he was not present, but because Mary occupies the principal place near
the Child.福音没有提到约瑟夫;并非他当时并不在场，但因为玛丽占据主要营业地点附近的孩子。 How Mary and Joseph disposed of the
presents offered by their wealthy visitors has not been told us by the
Evangelists.如何玛利亚和约瑟夫处置的礼物，由他们有钱的游客并没有告诉我们，由福音。
The flight to
Egypt飞行至埃及
Soon after the
departure of the wise men Joseph received the message from the angel of the Lord
to fly into Egypt with the Child and His mother on account of the evil designs
of Herod; the holy man's ready obedience is briefly described by the Evangelist
in the words: "who arose, and took the child and his mother by night, and
retired into Egypt" (Matthew
2:14).即将离任之后，智者约瑟夫收到讯息，从主的使者飞入埃及与孩子和他的母亲就交代了邪恶的设计希律;圣地男子的准备顺从是简要介绍了由传道者在换句话说：
"谁产生，并采取了孩子和他的母亲夜晚，离退休等进入埃及" （马太2时14分） 。 Persecuted Jews had ever sought a
refuge in Egypt (cf. 1 Kings 11:40; 2 Kings 25:26); about the time of Christ
Jewish colonists were especially numerous in the land of the Nile [61];
according to Philo [62] they numbered at least a
million.迫害犹太人有过寻求避难埃及（参见一日国王11:40 2国王25:26 ） ;约的时候，基督犹太殖民者尤其是众多的，在土地的尼罗河[
61 ]据斐洛[ 62 ]他们的人数至少有100万。 In Leontopolis, in the district of
Heliopolis, the Jews had a temple (160 BC-AD 73) which rivalled in splendour the
temple in Jerusalem.在林提特波利斯，在区内的赫利奥波利斯，犹太人有一个庙（公元前160 -公元73 ）
，比在辉煌圣殿是在耶路撒冷。 [63] The Holy
Family might therefore expect to find in Egypt a certain amount of help and
protection. [ 63 ]圣家庭可能因此期望找到在埃及一定数额的帮助和保护。
On the other
hand, it required a journey of at least ten days from Bethlehem to reach the
nearest habitable districts of
Egypt.在另一方面，它需要的征程至少十天，从伯利恒，以达到最接近的可居住区的埃及。 We do not know by what road the Holy
Family effected its flight; they may have followed the ordinary road through
Hebron; or they may have gone by way of Eleutheropolis and Gaza, or again they
may have passed west of Jerusalem towards the great military road of
Joppe.我们不知道是由什么道路圣家庭的影响，它的飞行，他们可能已跟随一般道路通过希伯伦;或他们可能已透过eleutheropolis和加沙地带，又或他们可能已经过去了西耶路撒冷迈向伟大的军事路对若佩。
There is hardly
any historical document which will assist us in determining where the Holy
Family lived in Egypt, nor do we know how long the enforced exile
lasted.因此，几乎没有任何历史文献，这将有助于我们在确定那里圣家庭住在埃及，我们也不知道多久强迫流亡持续。 [64] [ 64 ]
When Joseph
received from the angel the news of Herod's death and the command to return into
the land of Israel, he "arose, and took the child and his mother, and came into
the land of Israel" (Matthew
2:21).当约瑟夫收到来自天使的消息希律王的死和指挥返回到以色列的土地，他"出现时，都把孩子和他的母亲，并进入以色列的土地" （马太2时21分）
。 The news that
Archelaus ruled in Judea prevented Joseph from settling in Bethlehem, as had
been his intention; "warned in sleep [by the angel, he] retired into the
quarters of Galilee. And coming he dwelt in a city called Nazareth" (Matthew
2:22-23).消息archelaus排除在朱迪亚阻止约瑟夫由聚居在伯利恒，因为曾经是他的意图，
"提出警告，睡眠[由天使，他]退役进入宿舍的加利利。以及未来的副部长白景富在一个城市拿撒勒所谓的" （马太2:22-23 ） 。 In all these details Mary simply
followed the guidance of Joseph, who in his turn received the Divine
manifestations as head of the Holy
Family.在所有这些细节玛丽根本遵循的指导约瑟夫，他在其转接到神表现为团长的圣家。 There is no need to point out the
intense sorrow which Mary suffered on account of the early persecution of the
Child.有没有必要指出激烈的悲哀，其中玛丽遭受就交代了早期受迫害的儿童。
The Holy Family
in Nazareth圣家庭，在拿撒勒
The life of the
Holy Family in Nazareth was that of the ordinary poor
tradesman.生命的圣家庭，在拿撒勒是一个证明，一般穷人工匠。 According to Matthew 13:55, the
townsfolk asked "Is not this the carpenter's son?"; the question, as expressed
in the second Gospel (Mark 6:3), shows a slight variation, "Is not this the
carpenter?"据马太13时55分，乡亲问： "难道这不是木匠的儿子吗？ " ;问题的，如在第二福音（马克6:3 ） ，显示有轻微变化，
"难道这不是木匠" ？ While Joseph
gained the livelihood for the Holy Family by his daily work, Mary attended to
the various duties of
housekeeper.而约瑟夫获得民生为圣家由他的日常工作中，玛丽参加，以各种职务的管家。 St. Luke (2:40) briefly says of Jesus:
"And the child grew, and waxed strong, full of wisdom; and the grace of God was
in him".圣路加（ 2时40分） ，简单的说：耶稣说： "孩子长大，并waxed强，充满智慧和天主的恩典是在他" 。
The weekly Sabbath and the annual great
feasts interrupted the daily routine of life in
Nazareth.每周一次的安息日，以及每年的伟大节日中断日常的生活中，在拿撒勒。
The finding of
Our Lord in the Temple发现我们的主在圣殿中
According to the
law of Exodus 23:17, only the men were obliged to visit the Temple on the three
solemn feasts of the year; but the women often joined the men to satisfy their
devotion.依法治国的逃亡23时17分，只有男人有责任向参观庙宇三个庄严宴的一年，但女性往往加入了男性，以满足他们的奉献。
St. Luke (2:41) informs us that "his
[the child's] parents went every year to Jerusalem, at the solemn day of the
pasch".圣路加（ 2时41分）告诉我们， "他[儿童]父母都去，每年到耶路撒冷，在庄严的那天，在pasch " 。 Probably the Child Jesus was left in
the home of friends or relatives during the days of Mary's
absence.大概是孩子耶稣被留在家里的朋友或亲戚，在天佑的缺席。 According to the opinion of some
writers, the Child did not give any sign of His Divinity during the years of His
infancy, so as to increase the merits of Joseph's and Mary's faith based on what
they had seen and heard at the time of the Incarnation and the birth of
Jesus.据认为，一些作家，儿童没有任何迹象显示他的神性，在多年的他的起步阶段，以增加优点的约瑟夫和玛丽的信念基础上，他们看到和听到的，在时间的化身和耶稣诞生的。
Jewish Doctors of the Law maintained
that a boy became a son of the law at the age of twelve years and one day; after
that he was bound by the legal
precepts.犹太医生的法律保持着一名男童成了儿子的律师在年满十二年，并一天后，他必将受到法律的戒律。
The evangelist
supplies us here with the information that, "when he was twelve years old, they
going up into Jerusalem, according to the custom of the feast, and having
fulfilled the days, when they returned, the child Jesus remained in Jerusalem,
and his parents knew it not" (Luke 2:42-43).福音用品，我们在这里同信息说，
"当他12岁，他们去到耶路撒冷，根据习俗的节日，并完成了天，当他们回来，孩子耶稣留在耶路撒冷，以及他的父母知道这不是" （路2:42-43 ） 。
Probably it was after the second festal
day that Joseph and Mary returned with the other Galilean pilgrims; the law did
not require a longer sojourn in the Holy
City.大概是经过第二个节日当天约瑟夫和玛丽回国与其他伽利略香客;法律并不需要一个较长的寄居在圣城。 On the first day the caravan usually
made a four hours' journey, and rested for the night in Beroth on the northern
boundary of the former Kingdom of
Juda.就第一天的马帮通常作出了4个小时的行车，休息，为晚上在beroth对北部边界的前英国的juda 。 The crusaders built in this place a
beautiful Gothic church to commemorate Our Lady's sorrow when she "sought him
[her child] among their kinsfolks and acquaintance, and not finding him,. .
.returned into Jerusalem, seeking him" (Luke
2:44-45).十字军建在这个地方，一个美丽的哥特式教堂，以纪念圣母的悲哀时，她"找他[她的孩子]其kinsfolks和熟人，不找他， … …
。返回到耶路撒冷，求他" （路加福音2时44分-45 ） 。 The Child was not found among the
pilgrims who had come to Beroth on their first day's journey; nor was He found
on the second day, when Joseph and Mary returned to Jerusalem; it was only on
the third day that they "found him [Jesus] in the temple, sitting in the midst
of the doctors, hearing them, and asking them questions. . .And seeing him, they
wondered. And his mother said to him: Son, why hast thou done so to us? behold
thy father and I have sought thee sorrowing" (Luke
2:40-48).女童并没有发现其中香客前来beroth他们第一天的旅程，也不是他发现的第二天，当约瑟夫和玛丽回到耶路撒冷，它只是在第三天，他们"发现他[耶稣]在圣殿中，坐在我们在复杂多变的医生，听他们，并要求他们的问题…
… 。看到他，他们想知道和他的母亲对他说：儿子，为什么祢这样做的话，我们呢？看哪，你父和我曾试图祢sorrowing " （路2:40-48 ）
。 Mary's faith did
not allow her to fear a mere accident for her Divine Son; but she felt that His
behaviour had changed entirely from His customary exhibition of docility and
subjection.小丽的信念并没有让她害怕只是意外，她的神的儿子，但她认为自己的行为发生了变化，完全由他的习惯展览docility和屈从。
The feeling caused the question, why
Jesus had treated His parents in such a
way.感觉造成的问题，为什么耶稣医治了他的父母，以这样一种方式。 Jesus simply answered: "How is it that
you sought me? did you not know, that I must be about my father's
business?"耶稣简单地回答说： "它怎么说，你要求我吗？你不知道，我一定要对我父亲的生意" ？ (Luke 2:49). （路加福音2时49分）
。 Neither Joseph
nor Mary understood these words as a rebuke; "they understood not the word that
he spoke to them" (Luke 2:50).既不约瑟夫玛丽也不明白这句话作为一个训斥" ，他们不理解这个词，他说： "
（路2:50 ） 。 It has been
suggested by a recent writer that the last clause may be understood as meaning,
"they [ie, the bystanders] understood not the word he spoke unto them [ie, to
Mary and Joseph]".曾有人建议，由最近笔者，上次订的，可被理解为意义，
"他们[即，旁观者]不理解这个词，他以赐给他们[即，以玛利亚和约瑟夫] " 。
The remainder of
Our Lord's youth其余我们的主的青年
After this, Jesus
"went down with them, and came to Nazareth" where He began a life of work and
poverty, eighteen years of which are summed up by the Evangelist in the few
words, and he "was subject to them, and. . .advanced in wisdom, and age, and
grace with God and men" (Luke 2:51-52).在此之后，耶稣"去打倒他们，并来到拿撒勒"
，而开始了他的生活，工作和贫穷，十八年，其中总结了由传道者在几句话，他"受到压给他们， 。 。 。先进的智慧，以及年龄，恩典与上帝和男人" （路2:51-52
） 。 The interior life
of Mary is briefly indicated by the inspired writer in the expression, "and his
mother kept all these words in her heart" (Luke
2:51).内部生活的玛丽是简单地表示，所激发的作家在表达" ，他的母亲都放在这些话在她的心" （路加福音2时51分） 。
A similar expression had been used in
2:19, "Mary kept all these words, pondering them in her
heart".类似的表达已被用作在2时19分， "玛丽都放在上面这些话，他们的思考，她的心" 。 Thus Mary observed the daily life of
her Divine Son, and grew in His knowledge and love by meditating on what she saw
and heard.因此，玛丽观察日常生活中的她神圣的儿子，成长于他的知识和爱的沉思什么，她看到和听到的。 It has been pointed out by certain
writers that the Evangelist here indicates the last source from which he derived
the material contained in his first two
chapters.据指出，一些作家认为，传道者在这里显示出上次的来源，从他所衍生的物质载在他的前两章。
Mary's perpetual
virginity小丽的永恒处女
In connection
with the study of Mary during Our Lord's hidden life, we meet the questions of
her perpetual virginity, of her Divine motherhood, and of her personal
sanctity.结合学习的玛丽在我们的主的隐性生活，我们见面的问题，她永远的处女，她的神圣的母亲，以及她个人的神圣性。 Her spotless virginity has been
sufficiently considered in the article on the Virgin
Birth.她一尘不染的贞洁已经充分考虑到在文章中对处女的诞生。 The authorities there cited maintain
that Mary remained a virgin when she conceived and gave birth to her Divine Son,
as well as after the birth of
Jesus.当局举认为，玛丽仍然是一个处女时，她在构思和生下她的神的儿子，以及经过耶稣诞生的。 Mary's question (Luke 1:34), the
angel's answer (Luke 1:35, 37), Joseph's way of behaving in his doubt (Matthew
1:19-25), Christ's words addressed to the Jews (John 8:19) show that Mary
retained her virginity during the conception of her Divine
Son.玛丽的问题（路加福音1时34分） ，天使的回答（路加福音1时35分， 37 ） ，约瑟夫的方式表现出他的疑问（马太1:19-25 ）
，基督的话给犹太人（约翰8时19分）查看玛丽表示，她保留在贞操观其神的儿子。 [65] [ 65 ]
As to Mary's
virginity after her childbirth, it is not denied by St. Matthew's expressions
"before they came together" (1:18), "her firstborn son" (1:25), nor by the fact
that the New Testament books repeatedly refer to the "brothers of
Jesus".至于玛丽的童贞后，她分娩时，它是不否认，圣马太的词句"之前，他们一起来了" （ 1:18 ） " ，但她的头生儿子" （ 25 ）
，也不是事实，那就是新约圣经的书籍反复是指以"兄弟的耶稣" 。 [66] The words "before they came
together" mean probably, "before they lived in the same house", referring to the
time when they were merely betrothed; but even if the words be understood of
marital intercourse, they only state that the Incarnation took place before any
such intercourse had intervened, without implying that it did occur after the
Incarnation of the Son of God. [ 66 ]字"之前，他们一起来了" ，大概是指"之前，他们住在同一所房子"
，指的时候，他们只是订婚，但即使话被理解的婚姻性交时，他们只说化身发生之前，任何此种性交时介入，如果没有暗示那确实发生后的化身，上帝的儿子。
[67] [ 67 ]
The same must be
said of the expression, "and he knew her not till she brought forth her
firstborn son" (Matthew 1:25); the Evangelist tells us what did not happen
before the birth of Jesus, without suggesting that it happened after his
birth.同时必须指出的表达， "他听懂了，她没有到，她带来了她的头生儿子" （马太25 ）
;福音告诉我们，什么都没有发生之前，耶稣诞生的，没有暗示，它发生后，他的出生地。 [68] The name "firstborn" applies to
Jesus whether his mother remained a virgin or gave birth to other children after
Jesus; among the Jews it was a legal name [69], so that its occurrence in the
Gospel cannot astonish us. [ 68
]将名称改为"首生"适用于耶稣是否他的母亲仍然是一个处女或生下孩子后，耶稣，其中犹太人，它是一个法律名称[ 69 ]
，因此它的出现，在福音不能擎着我们。
Finally, the
"brothers of Jesus" are neither the sons of Mary, nor the brothers of Our Lord
in the proper sense of the word, but they are His cousins or the more or less
near relatives.最后，
"兄弟的耶稣"既不是儿子的玛丽，也不是兄弟，我们的主，在适当的意义上的字，但他们是他的表兄弟或更多或更少的近亲属。 [70] The Church insists that in His
birth the Son of God did not lessen but consecrate the virginal integrity of His
mother (Secret in Mass of Purification). [ 70
]教会坚持说，在他出生时是神的儿子并没有减轻，但consecrate处女的完整性，他的母亲（秘密在大规模的净化） 。 The Fathers express themselves in
similar language concerning this privilege of
Mary.父亲表达自己，在类似的语言，对于这个特权的玛丽。 [71] [ 71 ]
Mary's Divine
motherhood玛丽的神圣孕产
Mary's Divine
motherhood is based on the teaching of the Gospels, on the writings of the
Fathers, and on the express definition of the
Church.玛丽的神圣母性，是基于对教学的福音，对著作的父亲，并就表示定义了教堂。 St. Matthew (1:25) testifies that Mary
"brought forth her first-born son" and that He was called Jesus.圣马太（ 25
）证明玛丽" ，带来了她的第一个出生的儿子" ，而且他被称为耶稣。 According to St. John (1:15) Jesus is
the Word made flesh, the Word Who assumed human nature in the womb of
Mary.据圣约翰（ 1:15 ）耶稣是字肉身，词人假定人的本性在子宫里的玛丽。 As Mary was truly the mother of Jesus,
and as Jesus was truly God from the first moment of His conception, Mary is
truly the mother of
God.由于玛利亚是真正的母亲，耶稣，并为耶稣是真正的上帝，从第一时刻，他的构想中，玛丽是真正的上帝之母。 Even the earliest Fathers did not
hesitate to draw this conclusion as may be seen in the writings of St. Ignatius
[72], St. Irenaeus [73], and Tertullian
[74].即使是最早的父亲没有犹豫得出这一结论可以看出，在著作的圣伊格[ 72 ] ，圣爱任纽[ 73 ] ，以及戴尔都良[ 74 ]
。 The contention of
Nestorius denying to Mary the title "Mother of God" [75] was followed by the
teaching of the Council of Ephesus proclaiming Mary to be Theotokos in the true
sense of the word.引起争论的nestorius否认向玛丽授予的"上帝之母" ， [ 75
]其次是教学理事会以弗所宣布玛丽被theotokos在真正意义上的字。 [76] [ 76 ]
Mary's perfect
sanctity小丽的完美的神圣性
Some few
patristic writers expressed their doubts as to the presence of minor moral
defects in Our Blessed Lady.某些少数教父作家表达了他们的疑虑，以在场的未成年人的道德缺陷，我们祝福她。
[77] St. Basil, eg, suggests that Mary
yielded to doubt on hearing the words of holy Simeon and on witnessing the
crucifixion. [ 77 ]圣罗勒，例如，暗示玛丽屈服，无疑对听力的话，圣西蒙，并就目睹了十字架上。 [78] St. John Chrysostom is of opinion
that Mary would have felt fear and trouble, unless the angel had explained the
mystery of the Incarnation to her, and that she showed some vainglory at the
marriage feast in Cana and on visiting her Son during His public life together
with the brothers of the Lord. [ 78
]圣约翰金口是认为玛丽会感到恐惧和麻烦，除非天使进行了解释神秘的化身，她，她显示出一些vainglory在结婚宴，在迦南，并就来访，她的儿子在他的公共生活，愿与兄弟的主。
[79] St. Cyril of Alexandria [80]
speaks of Mary's doubt and discouragement at the foot of the cross. [ 79
]圣西里尔亚历山大[ 80 ]谈小丽的疑虑，并劝告市民在脚下过。 But these Greek writers cannot be said
to express an Apostolic tradition, when they express their private and singular
opinions.但这些希腊作家，并不能说是表达自己的使徒传统，当他们表达自己的私人和奇异的意见。 Scripture and tradition agree in
ascribing to Mary the greatest personal sanctity; She is conceived without the
stain of original sin; she shows the greatest humility and patience in her daily
life (Luke 1:38, 48); she exhibits an heroic patience under the most trying
circumstances (Luke 2:7, 35, 48; John
19:25-27).经文和传统认同的指称，以玛丽最大的个人神圣不可侵犯的，她认为是未经染色的原罪，她显示出最大的谦卑和耐心，在她的日常生活中（路加福音1点38
， 48 ） ;展品，她是一个英雄的耐心下最艰难的情况下（路加福音2点07 ， 35 ， 48 ;约翰19:25-27 ） 。 When there is question of sin, Mary
must always be excepted.当有问题，单仲偕，玛丽必须始终除外。 [81] Mary's complete exemption from
actual sin is confirmed by the Council of Trent (Session VI, Canon 23): "If any
one say that man once justified can during his whole life avoid all sins, even
venial ones, as the Church holds that the Blessed Virgin did by special
privilege of God, let him be anathema." [ 81
]玛丽的完全豁免，从实际出发，单是确认了安理会的遄达（第六场会议，佳能二十三日）说：
"如果任何一个说，人一旦有道理，可以在他的整个生命，避免一切罪过，甚至venial的项目，因为教会举行这小圣那样的特权，上帝，让他被诅咒" 。
Theologians assert that Mary was
impeccable, not by the essential perfection of her nature, but by a special
Divine privilege.神学家说，玛丽是无可挑剔的，而不是由基本完善，她的天性，而是由一个特别神圣的特权。 Moreover, the Fathers, at least since
the fifth century, almost unanimously maintain that the Blessed Virgin never
experienced the motions of
concupiscence.此外，父亲，至少自五世纪，几乎一致认为，圣方从来没有经历过提案的concupiscence 。
The miracle in Cana奇迹在迦南
The evangelists
connect Mary's name with three different events in Our Lord's public life: with
the miracle in Cana, with His preaching, and with His
passion.福音连接玛丽的名字与三个不同的事件在我们的主的公共生活：与奇迹的迦南镇，以他的说教，他的激情。 The first of these incidents is related
in John 2:1-10.第一次这类事件的是有关在约翰2:1-10 。
There was a
marriage feast in Cana of Galilee.有一位结婚盛宴，在迦南的加利利。 . 。 .and the mother of Jesus was
there. 。并在2001年生下耶稣。 And Jesus also was invited, and his
disciples, to the marriage.耶稣也被邀请参加，并且他的弟子，向婚姻。 And the wine failing, the mother of
Jesus saith to him: They have no wine.和酒没有，母亲的耶稣仰对他说：他们没有酒。 And Jesus saith to her: Woman, what is
that to me and to thee?耶稣仰向她说：女人，那是我和你吗？ my hour is not yet
come.我的时间尚未到来。
One naturally
supposes that one of the contracting parties was related to Mary, and that Jesus
had been invited on account of his mother's
relationship.一，自然支撑，其中一个缔约各方与玛丽，耶稣已获邀考虑到他母亲的关系。 The couple must have been rather poor,
since the wine was actually failing.该对夫妇要一直比较差，因为葡萄酒其实是失败的。 Mary wishes to save her friends from
the shame of not being able to provide properly for the guests, and has recourse
to her Divine Son.玛丽想挽救她的朋友们的耻辱，却不能提供妥善的嘉宾，并求助于她的神的儿子。 She merely states their need, without
adding any further petition.她只是表明自己的需要，而无需增加任何进一步的请愿书。 In addressing women, Jesus uniformly
employs the word "woman" (Matthew 15:28; Luke 13:12; John 4:21; 8:10; 19:26;
20:15), an expression used by classical writers as a respectful and honourable
address.在处理妇女，耶稣一律采用词"女人" （马太15:28 ;卢克13时12分;约翰4时21分; 8:10 ; 19时26分;
20:15 ） ，表达了用经典作家作为一个尊重和这位地址。 [82] The above cited passages show that
in the language of Jesus the address "woman" has a most respectful
meaning. [ 82 ]以上引用表明，在语言的耶稣地址的"女人"有着最崇敬的意义。 The clause "what is that to me and to
thee" renders the Greek ti emoi kai soi, which in its turn corresponds to the
Hebrew phrase mah li walakh.该条款" ，那是我和你"
，令希腊钛emoi启SOI的，而这反过来又对应于希伯莱语MAH的李walakh 。 This latter occurs in Judges 11:12; 2
Samuel 16:10; 19:23; 1 Kings 17:18; 2 Kings 3:13; 9:18; 2 Chronicles
35:21.后者发生在法官11时12分， 2塞缪尔16:10 ; 19时23分， 1国王17时18分， 2国王3时13分; 9时18分，
2方志35:21 。 The New Testament
shows equivalent expressions in Matthew 8:29; Mark 1:24; Luke 4:34; 8:28;
Matthew 27:19.新约圣经显示相当于词句在马太8时29分;马克1:24 ;路加福音4时34分; 8时28分;马修27:19
。 The meaning of
the phrase varies according to the character of the speakers, ranging from a
most pronounced opposition to a courteous
compliance.这句话的含义并根据不同性质的讲者，包括从最突出的反对有礼貌遵守。 Such a variable meaning makes it hard
for the translator to find an equally variable
equivalent.这样的一个变量的意义使他很难翻译，以寻找一个同样可变当量。 "What have I to do with thee", "this is
neither your nor my business", "why art thou troublesome to me", "allow me to
attend to this", are some of the renderings suggested. "什么，我做的与你" ，
"这既不是你也不是我的生意" ， "为什么艺术你麻烦我" ， "请允许我向出席本" ，是部分的透视图建议。 In general, the words seem to refer to
well or ill-meant importunity which they endeavour to
remove.一般来说，换言之，似乎是指变好或变坏-意味着importunity它们设法消除。 The last part of Our Lord's answer
presents less difficulty to the interpreter: "my hour is not yet come", cannot
refer to the precise moment at which the need of wine will require the
miraculous intervention of Jesus; for in the language of St. John "my hour" or
"the hour" denotes the time preordained for some important event (John 4:21, 23;
5:25, 28; 7:30; 8:29; 12:23; 13:1; 16:21;
17:1).最后一部分，我们的主的答案呈现较少的困难，以传译员说： "我小时，还没有来"
，不能指确切时刻，其中有需要的葡萄酒将需要奇迹般的干预耶稣，因为在语文圣约翰： "我的时间"或"一小时"是指时间预定为一些重要事件（约翰4时21分， 23岁;
5时25分， 28个; 7:30 ; 8时29分; 12:23 ;十三; 16日： 21 ; 17时01分） 。 Hence the meaning of Our Lord's answer
is: "Why are you troubling me by asking me for such an intervention? The
divinely appointed time for such a manifestation has not yet come"; or, "why are
you worrying? has not the time of manifesting my power
come?"因此，我们的建议的含义主的回答是： "你们为什么烦扰我，要求我为这种干预吗？神圣的约定时间为这样一个表现尚未到来"
，或"为什么怕您？没有的时候，体现了我的动力从哪里来" ？ The former of these meanings implies
that on account of the intercession of Mary Jesus anticipated the time set for
the manifestation of His miraculous power [83]; the second meaning is obtained
by understanding the last part of Our Lord's words as a question, as was done by
St. Gregory of Nyssa [84], and by the Arabic version of Tatian's "Diatessaron"
(Rome, 1888).前者的这些含义，意味着对帐户的干涉，圣母玛利亚耶稣预期的时间定为表明他的神奇的力量[ 83 ]
;第二个意义是获得了理解的最后部分，我们的上主的话，因为一个问题，正如做圣格雷戈里的nyssa [ 84 ] ，以及由阿拉伯语版tatian的"
diatessaron " （罗马， 1888 ） 。 [85] Mary understood her Son's words in
their proper sense; she merely warned the waiters, "Whatsoever he shall say to
you, do ye" (John 2:5). [ 85 ]玛丽了解，她的儿子的话，在他们的意识，正确的，她只是警告侍应员，
"有什么，他会告诉你，我们做叶" （约翰福音2时05分） 。 There can be no question of explaining
Jesus' answer in the sense of a refusal.不可能有任何的问题，解释了耶稣的回答在意义上的拒绝。
Mary during the
apostolic life of Our Lord玛丽在使徒生活我们的主
During the
apostolic life of Jesus, Mary effaced herself almost
completely.在使徒耶稣的生命，玛丽effaced自己几乎完全。 Not being called to aid her Son
directly in His ministry, she did not wish to interfere with His work by her
untimely presence.不要被所谓的援助，她的儿子直接在他的部，她不希望来干扰他的工作，由她不合时宜的存在。 In Nazareth she was regarded as a
common Jewish mother; St. Matthew (3:55-56; cf. Mark 6:3) introduces the people
of the town as saying: "Is not this the carpenter's son? Is not his mother
called Mary, and his brethren James, and Joseph, and Simon, and Jude: and his
sisters, are they not all with us?"在拿撒勒，她被看作是一个共同的犹太母亲;圣马太（ 3:55-56
;比照马克6:3 ） ，介绍了人的城市的话说： "难道这不是木匠的儿子吗？是不是他的母亲称为玛丽，和他的兄弟詹姆斯，约瑟夫和Simon
，裘德：和他的姐妹们，是不是都与我们" ？ Since the people wish to lower Our
Lord's esteem by their language, we must infer that Mary belonged to the lower
social order of
townspeople.因为人民希望降低我们的主的推崇他们的语言，我们必须推断玛丽属于下层社会秩序的乡民。 The parallel passage of St. Mark reads,
"Is not this the carpenter?"平行通道的圣马克写着， "难道这不是木匠" ？ instead of, "Is not this the
carpenter's son?"不是， "难道这不是木匠的儿子" ？ Since both evangelists omit the name of
St. Joseph, we may infer that he had died before this episode took
place.由于双方福音略去姓名的圣若瑟，我们可以推断他死于此之前插曲发生。
At first sight,
it seems that Jesus Himself depreciated the dignity of His Blessed
Mother.乍看起来，这似乎耶稣自己贬尊严，他的神的母亲。 When He was told: "Behold thy mother
and thy brethren stand without, seeking thee", He answered: "Who is my mother,
and who are my brethren? And stretching forth his hand towards his disciples, he
said: Behold my mother and my brethren. For whosoever shall do the will of my
Father, that is in heaven, he is my brother, and my sister, and my mother"
(Matthew 12:47-50; cf. Mark 3:31-35; Luke 8:19-21).当有人告诉他说：
"看把你的母亲和你的兄弟们的立场，而不求你"时，他回答说：
"谁是我的母亲，谁是我的弟兄？伸展了他的手对他的弟子时，他说：看哪，我的母亲和我的弟兄们，因为无论谁应当做好将我的父亲，那是在天堂，他是我弟弟，和我的姐姐，和我的母亲"
（马太12:47-50 ;比照马克3:31-35 ;卢克八日:19 - 21 ） 。 On another occasion, "a certain woman
from the crowd, lifting up her voice, said to him: Blessed is the womb that bore
thee, and the paps that gave thee suck. But he said: Yea rather, blessed are
they who hear the word of God, and keep it" (Luke 11:27-28).在另一个场合，
"某女从人群中，解除了她的声音，对他说：你是有福的，是子宫膛祢和paps给你吮，但他说：推倒的，而是有福了，他们听到上帝的话，并不断进行"
（路加福音11:27-28 ） 。
In reality, Jesus
in both these passages places the bond that unites the soul with God above the
natural bond of parentage which unites the Mother of God with her Divine
Son.在现实中，耶稣在这两个通道，地方债券团结的灵魂与上帝高于自然键的父母，团结天主之母，她与神的儿子。 The latter dignity is not belittled; as
men naturally appreciate it more easily, it is employed by Our Lord as a means
to make known the real value of
holiness.后者的尊严是不能轻视的;男子一样，自然明白，它更容易，它是受雇于我们的主作为一种手段，让人们了解真实价值的圣德。
Jesus, therefore, really, praises His
mother in a most emphatic way; for she excelled the rest of men in holiness not
less than in
dignity.耶稣，所以，说真的，称赞他的母亲在一个最有力的方式;因为她表现出色，其余的男子在成圣不得少于尊严。 [86] Most probably, Mary was found also
among the holy women who ministered to Jesus and His apostles during their
ministry in Galilee (cf. Luke 8:2-3); the Evangelists do not mention any other
public appearance of Mary during the time of Jesus's journeys through Galilee or
Judea. [ 86 ]极有可能，玛丽被发现也属于神圣女性ministered耶稣和他的门徒在其部在加利利（参见路加福音8:2-3 ）
;福音不提任何其他公开露面时的玛丽在当时耶稣会的行程，通过加利利或朱迪亚。 But we must remember that when the sun
appears, even the brightest stars become
invisible.但我们必须记住，当太阳出现时，即使是最亮的明星，成为无形的。
Mary during the
Passion of Our Lord玛丽在激情我们的主
Since the Passion
of Jesus Christ occurred during the paschal week, we naturally expect to find
Mary at Jerusalem.由于热情的耶稣基督发生在逾越节的一个星期里，我们自然期望找到玛丽在耶路撒冷。 Simeon's prophecy found its fulfilment
principally during the time of Our Lord's
suffering.西麦的预言找到了自己的履行过程中，主要的时候，我们的主的苦难。 According to a tradition, His Blessed
Mother met Jesus as He was carrying His cross to
Golgotha.根据一项传统，他的祝福母亲见了耶稣，因为他携带他的十字架，以各各他。 The Itinerarium of the Pilgrim of
Bordeaux describes the memorable sites which the writer visited AD 333, but it
does not mention any locality sacred to this meeting of Mary and her Divine
Son.该itinerarium的朝圣波尔多描述难忘的地点，作者访问了333个专案，但它没有提到任何神圣的地方，以本次会议的玛丽和她的神的儿子。
[87] The same silence prevails in the
so-called Peregrinatio Silviae which used to be assigned to AD 385, but has
lately been placed in AD 533-540. [ 87 ]同时沉默普遍存在于所谓peregrinatio
silviae本来被分配到专案385个，但近来被安置在专案533-540 。 [88] But a plan of Jerusalem, dating
from the year 1308, shows a Church of St. John the Baptist with the inscription
"Pasm. Vgis.", Spasmus Virginis, the swoon of the Virgin. [ 88
]但计划在耶路撒冷，约会，从第1308年，显示出教会，施洗者圣约翰同题词： " PASM的。 vgis " ，痉挛virginis ，
swoon的童贞。 During the course
of the fourteenth century Christians began to locate the spots consecrated by
the Passion of Christ, and among these was the place was the place where Mary is
said to have fainted at the sight of her suffering Son.过程中，
14世纪基督徒开始找到点consecrated由激情基督的，其中就有被拥挤的地方，玛丽据说他已昏倒在看到她的痛苦的儿子。 [89] Since the fifteenth century one
finds always "Sancta Maria de Spasmo" among the Stations of the Way of the
Cross, erected in various parts of Europe in imitation of the Via Dolorosa in
Jerusalem. [ 89 ]自15世纪人们发现，永远做" sancta玛丽亚德spasmo
"其中监测站的十字架的路，竖立在各部分的欧洲仿威盛dolorosa在耶路撒冷。 [90] That Our Blessed Lady should have
fainted at the sight of her Son's sufferings, hardly agrees with her heroic
behaviour under the cross; still, we may consider her woman and mother in her
meeting with her Son on the way to Golgotha, while she is the Mother of God at
the foot of the cross. [ 90 ]
，我们的祝福夫人应该有晕倒在看见她儿子的痛苦，是难以认同她的英雄行为，根据交叉;仍在，我们可能会考虑她的女人和母亲，在她与她的儿子就未来路向各各他，而她是天主之母在脚下过。
Mary's spiritual
motherhood小丽的精神孕产
While Jesus was
hanging on the cross, "there stood by the cross of Jesus, his mother, and his
mother's sister, Mary Cleophas, and Mary Magdalen. When Jesus therefore had seen
his mother and the disciple standing whom he loved, he saith to his mother:
Woman, behold thy son. After that, he saith to the disciple: Behold thy mother.
And from that hour, the disciple took her to his own" (John
19:25-27).而耶稣被悬挂在十字架上， "站在十字架的耶稣，他的母亲和他的母亲的妹妹，玛丽cleophas
，玛丽magdalen当耶稣因此曾见过他的母亲和弟子站在谁他爱，他仰向他的母亲：女人，你看你的儿子，然后，他仰向弟子：看你的母亲，并从这一小时后，弟子把她带到自己的"
（约翰福音19:25-27 ） 。 The darkening of the sun and the other
extraordinary phenomena in nature must have frightened the enemies of Our Lord
sufficiently so as not to interfere with His mother and His few friends standing
at the foot of the
cross.在昏暗的太阳和其他不寻常的现象，在性质上必须有震慑了敌人，我们的主够，以免干扰他的母亲和他的几位朋友站在脚下的十字架。
In the meantime, Jesus had prayed for
His enemies, and had promised pardon to the penitent thief; now, He took
compassion on His desolate mother, and provided for her
future.在此期间，耶稣祈祷，为他的敌人，并答应赦免向忏悔小偷，现在，他又在同情他的荒凉母亲，并提供了她的将来。 If St. Joseph had been still alive, or
if Mary had been the mother of those who are called Our Lord's brethren or
sisters in the gospels, such a provision would not have been
necessary.如果圣若瑟已还活着，或者如果玛丽一直是母亲的那些所谓我们的主的弟兄姊妹，在福音，这样的规定没有必要。 Jesus uses the same respectful title
with which he had addressed his mother at the marriage feast in
Cana.耶稣使用同样的尊重所有权与他讨论了他的母亲，在结婚宴，在社区。 Then he commits Mary to John as his
mother, and wishes Mary to consider John as her
son.然后他承诺玛丽约翰，因为他的母亲，并预祝玛丽考虑约翰为她的儿子。
Among the early
writers, Origen is the only one who considers Mary's motherhood of all the
faithful in this connection.其中早期作家，渊源是只有1人认为玛丽的母亲所有信徒在这方面。 According to him, Christ lives in his
perfect followers, and as Mary is the Mother of Christ, so she is mother of him
in whom Christ
lives.据他说，基督的生命在他的完美的追随者，因为玛丽是母的基督，所以她是母亲，他在基督的人的生命。 Hence, according to Origen, man has an
indirect right to claim Mary as his mother, in so far as he identifies himself
with Jesus by the life of
grace.因此，根据渊源，男人有一个间接的索赔权玛丽作为他的母亲，对于他确定了自己与耶稣所生活的恩典。 [91] In the ninth century, George of
Nicomedia [92] explains Our Lord's words on the cross in such a way as to
entrust John to Mary, and in John all the disciples, making her the mother and
mistress of all John's companions. [ 91 ]在第九世纪，乔治的尼科美底亚[ 92
]解释我们主的话对两岸关系这样一种方式，以委托约翰向圣母玛利亚，并在约翰所有的弟子，使她的母亲和情妇的所有约翰的同伴。 In the twelfth century Rupert of Deutz
explained Our Lord's words as establishing Mary's spiritual motherhood of men,
though St. Bernard, Rupert's illustrious contemporary, does not enumerate this
privilege among Our Lady's numerous
titles.在12世纪鲁珀特的道依茨解释了我们的主的话，作为建立小丽的精神母性的男人，虽然圣伯纳德，鲁珀特杰出的当代，不一一列举这项特权，其中圣母的无数冠军。
[93] After this time Rupert's
explanation of Our Lord's words on the cross became more and more common, so
that in our day it has found its way into practically all books of piety.
[ 93 ]后，这个时候鲁珀特的解释，因为我们的上帝的话，对两岸关系变得越来越普遍，所以，在我们一天就找到了地渗透到几乎所有书籍的虔诚。
[94] [ 94 ]
The doctrine of
Mary's spiritual motherhood of men is contained in the fact that she is the
antitype of Eve: Eve is our natural mother because she is the origin of our
natural life; so Mary is our spiritual mother because she is the origin of our
spiritual
life.中庸小丽的精神孕产男子载于事实，她就是antitype的除夕：除夕，是我们的必然妈妈，因为她是原产地，我们自然生命，因此，玛丽是我们的精神母亲，因为她是起源我们的精神生活。
Again, Mary's spiritual motherhood
rests on the fact that Christ is our brother, being "the firstborn among many
brethren" (Romans 8:29).再次，小丽的精神孕产在于，基督是我们的兄弟， "头生当中很多兄弟" （罗马书8时29分）
。 She became our
mother at the moment she consent to the Incarnation of the Word, the Head of the
mystical body whose members we are; and she sealed her motherhood by consenting
to the bloody sacrifice on the cross which is the source of our supernatural
life.她成了我们的母亲在此时，她同意接受化身字，总部设在奥体，其成员，我们和她封口，她由母亲同意流血牺牲在十字架上，其中的根源在于我们的超自然的生命。
Mary and the holy women (Matthew 17:56;
Mark 15:40; Luke 23:49; John 19:25) assisted at the death of Jesus on the cross;
she probably remained during the taking down of His sacred body and during His
funeral.玛利亚和圣妇女（马太17时56分;大关15:40
;卢克23时49分;约翰19时25分）的协助下，在死亡的耶稣在十字架上，她可能仍是在走下来的他神圣的身体和他在葬礼。 The following Sabbath was for her a
time of grief and hope.以下是安息日，她的时候，悲伤和希望。 The eleventh canon of a council held in
Cologne, in 1423, instituted against the Hussites the feast of the Dolours of
Our Blessed Lady, placing it on the Friday following the third Sunday after
Easter.第十一届佳能一项安理会在科隆举行，在1423名，提起胡斯之徒初熟的dolours我们的祝福夫人，放置于周五之后，第三个周日复活节后。
In 1725 Benedict XIV extended the feast
to the whole Church, and placed it on the Friday in Passion Week.
17时25分，在本笃十四延长盛宴向整个教会，并置于它上周五在激情一周。 "And from that hour, the disciple took
her to his own" (John 19:27). "而从这个时刻，弟子把她带到自己的" （约翰19时27分） 。
Whether they lived in the city of
Jerusalem or elsewhere, cannot be determined from the
Gospels.不论他们住在耶路撒冷城或其他地方，尚不能确定，由福音。
Mary and Our
Lord's Resurrection玛丽和我们的主的复活。
The inspired
record of the incidents connected with Christ's Resurrection do not mention
Mary; but neither do they pretend to give a complete account of all that Jesus
did or said.激发记录的事件与基督的复活不提玛丽，但他们也不假装给一个完整的交代一切，耶稣或说话。 The Fathers too are silent as to Mary's
share in the joys of her Son's triumph over
death.父亲也沉默以小丽的分享乐趣，她的儿子的战胜死亡。 Still, St. Ambrose [95] states
expressly: "Mary therefore saw the Resurrection of the Lord; she was the first
who saw it and believed. Mary Magdalen too saw it, though she still
wavered".还有，圣刘汉铨[ 95 ]国家明文规定：
"玛丽，所以看到了复活的主，她是第一次看到它，并相信。玛丽magdalen太看到它，但她仍动摇" 。 George of Nicomedia [96] infers from
Mary's share in Our Lord's sufferings that before all others and more than all
she must have shared in the triumph of her Son.乔治的尼科美底亚〔 96
〕推论，从小丽的份额，在我们的主的苦难之前，所有其他人多，她必须在共同的胜利，她的儿子。 In the twelfth century, an apparition
of the risen Saviour to His Blessed Mother is admitted by Rupert of Deutz [97],
and also by Eadmer [98] St. Bernardin of Siena [99], St. Ignatius of Loyola
[100], Suarez [101], Maldonado [102], etc. [103] That the risen Christ should
have appeared first to His Blessed Mother, agrees at least with our pious
expectations.在12世纪，一个apparition的复活的救主，以他的神的母亲承认，是由鲁珀特的道依茨[ 97 ]
，同时由eadmer [ 98 ]圣bernardin锡耶纳[ 99 ] ，圣依纳爵的罗耀拉[ 100 ]苏亚雷斯[ 101 ] ，马尔多纳多[ 102 ]
，等等[ 103 ]复活的基督应该出现先祝福他的母亲同意，至少在我们虔诚的期望。
Though the
Gospels do not expressly tell us so, we may suppose that Mary was present when
Jesus showed himself to a number of disciples in Galilee and at the time of His
Ascension (cf. Matthew 28:7, 10, 16; Mark
16:7).虽然福音书都没有明确的告诉我们，所以我们可以假设玛丽在场时，耶稣表明自己的一些弟子在加利利和当时他的阿森松（参见马太28:7 ，
10日， 16日;马克16日： 7 ） 。 Moreover, it is not improbable that
Jesus visited His Blessed Mother repeatedly during the forty days after His
Resurrection.此外，它不是难以琢磨的，耶稣是拜访了他的祝福母亲一再在四十天之后，他的复活。
IV.四。 MARY IN OTHER BOOKS OF THE NEW
TESTAMENT玛丽在其他书籍的新约圣经
Acts
1:14-2:4行为1:14-2:4
According to the
Book of Acts (1:14), after Christ's Ascension into Heaven the apostles "went up
into an upper room", and: "all these were persevering with one mind in prayer
with the women, and Mary the mother of Jesus, and with his
brethren".据这本书的行为（ 1:14 ） ，经过基督的阿森松岛到天堂使徒"上升到一个顶楼房间" ，并说：
"所有这些都是锲而不舍，万众一心地在祈祷与妇女，和玛丽的母亲耶稣，并与他的兄弟们" 。 In spite of her exalted dignity it was
not Mary, but Peter who acted as head of the assembly
(1:15).尽管她的崇高尊严，它不是圣母玛利亚，但彼得担任团长大会（ 1:15 ） 。 Mary behaved in the upper room in
Jerusalem as she had behaved in the grotto at Bethlehem; in Bethlehem she had
carried for the Infant Jesus, in Jerusalem she nurtured the infant
Church.玛丽不乖在顶楼房间，在耶路撒冷为她的行为在石窟在伯利恒;伯利恒她进行了为婴儿耶稣，在耶路撒冷，她哺育婴儿教堂。
The friends of Jesus remained in the
upper room till "the days of the Pentecost", when with "a sound from heaven, as
of a mighty wind coming. . .there appeared to them parted tongues as it were of
fire, and it sat upon every one of them, and they were all filled with the Holy
Ghost" (Acts 2:1-4).友耶稣留在顶楼房间到"天的圣神降临" ，当与"健全从天上，一个威武之风来… …
。似乎他们parted舌头，因为它被火灾，并坐在每一次，其中一人，他们都充满了圣灵" （使徒行2:1-4 ） 。 Though the Holy Ghost had descended
upon Mary in a special way at the time of the Incarnation, He now communicated
to her a new degree of
grace.虽然圣灵已经下降后，在玛丽的一种特殊形式，在时间的化身，他现在传达给她一个新的程度的恩典。 Perhaps, this Pentecostal grace gave to
Mary the strength of properly fulfilling her duties to the nascent Church and to
her spiritual children.也许，这五旬恩典送给玛丽的力量，妥善履行自己的职责，向新生的教会和她的精神的儿童。
Galatians
4:4加拉太4时04分
As to the
Epistles, the only direct reference to Mary is found in Galatians 4:4: "But when
the fulness of time was come, God sent his Son, made of a woman, made under the
law".至于教会中，唯一直接提及玛丽发现，在加拉太4时04分： "但是，当fulness的时间内来，上帝派他的儿子，取得了一名女子，根据国际法"
。 Some Greek and
Latin manuscripts, followed by several Fathers, read gennomenon ek gynaikos
instead of genomenon ek gynaikos, "born of a woman" instead of "made of a
woman".一些希腊文和拉丁文手稿，然后几个父亲，读gennomenon 18.3.2000 gynaikos不是genomenon
18.3.2000 gynaikos " ，出生在日本一个女人" ，而不是"作出的一个女人" 。 But this variant reading cannot be
accepted.但这种变读是不能接受的。 For gennomenon is the present
participle, and must be rendered, "being born of a woman", so that it does not
fit into the context.为gennomenon是英语，而且必须变成"横空出世的一个女人" ，因此它并不适合的背景。
[104] though the Latin variant
rendering "natum" is the perfect participle, and does not imply the
inconveniences of its Greek original, St. Bede [105] rejects it, on account of
its less appropriate sense. [ 104 ]虽然拉丁语变体渲染"纳图姆" ，是一个完美的participle
，但并不意味着不便其希腊语原，圣贝代[ 105 ]拒绝它，就考虑到它的不足适当的常识。 In Romans 1:3, which is to a certain
extent a parallel of Galatians 4:4, St. Paul writes genomenos ek stermatos
Daveid kata sarka, ie "made of the seed of David, according to the
flesh".在罗马1:3 ，这是得到了一定程度的一个平行的加拉太4时04分，圣保禄写道genomenos 18.3.2000 stermatos
daveid字sarka ，即"作出的种子大卫，根据肉中刺" 。 Tertullian [106] points out that the
word "made" implies more than the word "born"; for it calls to mind the "Word
made flesh", and establishes the reality of the flesh made of the
Virgin.戴尔都良[ 106 ]指出， "所作"一词，就意味着多字的"诞生" ，因为它要求以牢记"一词作出肉中刺"
，并确立了现实的肉制成的童贞。
Furthermore, the
Apostle employs the word "woman" in the phrase under consideration, because he
wishes to indicate merely the sex, without any ulterior
connotation.此外，使徒雇用字的"女人" ，这句话正在审议的，因为他希望表明，只是性别，没有任何不可告人的内涵。
In reality, however, the idea of a man
made of a woman alone, suggests the virginal conception of the Son of
God.但在实际中，重新认识一名男子的一名女子单，建议处女的上帝的儿子。 St. Paul seems to emphasize the true
idea of the Incarnation of the Word; a true understanding of this mystery
safeguards both the Divinity and the real humanity of Jesus
Christ.圣保禄似乎要强调真实想法的化身字;真正了解这个奥秘，保障双方神和真正的人类的耶稣基督。 [107] [ 107 ]
The Apostle St.
John never uses the name Mary when speaking of Our Blessed Lady; he always
refers to her as Mother of Jesus (John 2:1, 3;
19:25-26).使徒圣约翰从未使用名称玛丽在谈到我国有福夫人，他总是提到她的母亲，耶稣（约翰2:1 ， 3 ; 19:25-26 ）
。 In his last hour,
Jesus had established the relation of mother and son between Mary and John, and
a child does not usually address his mother by her first
name.在他的最后一个小时，耶稣已经建立的关系，母亲和儿子之间的玛丽和约翰，和一名儿童通常不处理他的母亲，她的名字。
Apocalypse
12:1-6启示12:1-6
In the Apocalypse
(12:1-16) occurs a passage singularly applicable to Our Blessed
Mother:在启示录（ 12:1-16 ）发生了一段奇异适用于我们的祝福妈妈：
And a great sign
appeared in heaven: A woman clothed with the sun, and the moon under her feet,
and on her head a crown of twelve stars; and being with child, she cried
travailing in birth, and was in pain to be
delivered.一个伟大的标志出现在天上：一名女子衣物与太阳和月亮下，她的手脚，她率领一个由官方的十二颗星，以及了解与孩子，她哭了travailing在出生时，并曾痛到交付。
And there was seen another sign in
heaven: and behold a great red dragon, having seven heads, and ten horns, and on
his heads seven diadems; and his tail drew the third part of the stars of
heaven; and cast them to the earth; and the dragon stood before the woman who
was ready to be delivered; that when she should be delivered, he might devour
her son.有被认为是另一个迹象在天上：你看伟大的红龙，有七头，并佚，以及他为元首七diadems
;和他的尾巴提请第三部分，星星的天堂;投下他们地球和龙站在面前的女子正准备运送;时，她应该被送到后，他可能会吃掉她的儿子。 And she brought forth a man child, who
was to rule all nations with an iron rod; and her son was taken up to God, and
to his throne.她带来了一名男子的孩子，谁是统治所有国家都具有铁杆;和她的儿子被带到了上帝，和他的王位。 And the woman fled into the wilderness,
where she had a place prepared by God, that there they should feed her a
thousand two hundred sixty days.与该女子逃到旷野，在那里她有一个地方编写的上帝，有他们应喂食1000
260天。
The applicability
of this passage to Mary is based on the following
considerations:适用性的这段话，以玛丽是基于以下的考虑：
At least part of
the verses refer to the mother whose son is to rule all the nations with a rod
of iron; according to Psalm 2:9, this is the Son of God, Jesus Christ, Whose
mother is
Mary.至少有一部分的小诗指的是祖国的儿子，是所有法治国家的一杆的铁;据诗篇2时09分，这是上帝的儿子，耶稣基督，他的母亲是马利亚。
It was Mary's son
that "was taken up to God, and to his throne" at the time of His Ascension into
heaven.这是玛丽的儿子说： "被带到了上帝，和他的宝座"上的时候，他的阿森松岛到天堂。
The dragon, or
the devil of the earthly paradise (cf. Apocalypse 12:9; 20:2), endeavoured to
devour Mary's Son from the first moments of His birth, by stirring up the
jealousy of Herod and, later on, the enmities of the
Jews.龙，还是魔鬼的人间天堂（参见启示12时09分; 20时02分）
，力求吞食玛丽的儿子，从第一次的时刻，其出生时，由搅拌了嫉妒的希律，后来，敌意的犹太人。 Owing to her unspeakable privileges,
Mary may well be described as "clothed with the sun, and the moon under her
feet, and on her head a crown of twelve
stars".由于她不可告人的特权，玛丽可能被形容为"丰衣足食，与太阳，月亮下，她的手脚，她率领一个由官方的十二颗星" 。
It is true that
commentators generally understand the whole passage as applying literally to the
Church, and that part of the verses is better suited to the Church than to
Mary.这是事实，评论家普遍了解整个通道为适用于从字面上来看，以教会，这部分的小诗，是更适合的教会比玛丽。 But it must be kept in mind that Mary
is both a figure of the Church, and its most prominent
member.不过，我们必须铭刻在脑海里说，玛丽是一个数字的教会，其最突出的会员。 What is said of the Church, is in its
own way true of Mary.什么是说，在教堂，是在以自己的方式真实的玛丽。 Hence the passage of the Apocalypse
(12:5-6) does not refer to Mary merely by way of accommodation [108], but
applies to her in a truly literal sense which appears to be partly limited to
her, and partly extended to the whole Church.因此通过本启示（ 12:5-6 ）
，并没有提及玛丽只是借住宿〔 108 〕 ，但适用于她在一个真正字面上看来，部分有限，她的，而部分则延长至整个教会。 Mary's relation to the Church is well
summed up in the expression "collum corporis mystici" applied to Our Lady by St.
Bernardin of Siena.小丽的关系，教会以及概括起来，在表达" collum corporis mystici
"适用于圣母圣bernardin锡耶纳。 [109] [ 109 ]
Cardinal Newman
[110] considers two difficulties against the foregoing interpretation of the
vision of the woman and child: first, it is said to be poorly supported by the
Fathers; secondly, it is an anachronism to ascribe such a picture of the Madonna
to the apostolic age.红衣主教纽曼〔 110
〕认为两个困难针对前述解释的远见，对妇女和儿童：第一，它是说是很差支持父亲;其次，它是一个时代错误，以归于这样一个图片的麦当娜向使徒时代。
As to the first exception, the eminent
writer says:至于第一例外，著名的作者说：
Christians have
never gone to Scripture for proof of their doctrines, till there was actual
need, from the pressure of controversy; if in those times the Blessed Virgin's
dignity was unchallenged on all hands, as a matter of doctrine, Scripture, as
far as its argumentative matter was concerned, was likely to remain a sealed
book to
them.基督徒从来没有去经文，为证明他们的学说，一直到有实际需要，由压力引起争议，如果在那个时候的小圣的尊严被质疑对所有手中，是众所周知的事学说，经文，据其追根究底，此事而言，可能仍然是一个密封的这本书给他们。
After developing
this answer at length, the cardinal continues:开发后，这个答案在长度，枢机继续说：
As to the second
objection which I have supposed, so far from allowing it, I consider that it is
built upon a mere imaginary fact, and that the truth of the matter lies in the
very contrary
direction.至于第二个反对我所假设的，至目前为止，从允许的话，我认为这是建立在一个纯粹虚构的事实，并说事情的真相是，在很相反的方向。
The Virgin and Child is not a mere
modern idea; on the contrary, it is represented again and again, as every
visitor to Rome is aware, in the paintings of the
Catacombs.维尔京和儿童是不是一个单纯的现代观念;相反，它是代表了一次又一次，为每一位参观者，以罗马知道，在画窟。
Mary is there drawn with the Divine
Infant in her lap, she with hands extended in prayer, he with his hand in the
attitude of blessing.玛丽是有挑选的神圣婴儿在她的圈，她双手延长在祷文中，他与他的手在态度就有福了。
V. MARY IN THE
EARLY CHRISTIAN DOCUMENTS五，玛丽在早期基督教文件
Thus far we have
appealed to the writings or the remains of the early Christian era in as far as
they explain or illustrate the teaching of the Old Testament or the New,
concerning the Blessed
Virgin.因此，到目前为止，我们还呼吁有关著作或遗体的早期基督教时代，据他们解释或说明教学的旧约或新的，关于小圣。 In the few following paragraphs we
shall have to draw attention to the fact that these same sources, to a certain
extent, supplement the Scriptural
doctrine.在数以下各段，我们将提请大家注意一个事实，即这些同一消息来源说，在一定程度上，补充了圣经的教义。 In this respect they are the basis of
tradition; whether the evidence they supply suffices, in any given case, to
guarantee their contents as a genuine part of Divine revelation, must be
determined according to the ordinary scientific criteria followed by
theologians.在这方面，他们是依据传统，是否有证据显示他们供应足以，在任何特定情况下，为保证其内容作为一个真正的一部分，神的启示，必须下大决心，根据一般的科学标准其次是神学家。
Without entering on these purely
theological questions, we shall present this traditional material, first, in as
far as it throws light on the life of Mary after the day of Pentecost; secondly,
in as far as it gives evidence of the early Christian attitude to the Mother of
God.而没有进入这些纯粹的神学问题，我们应在这个传统的素材，首先，就因为它全光照对生命的玛丽后，五旬节;其次，就因为它给人的证据，早期基督教的态度天主之母。
VI.六。 POST-PENTECOSTAL LIFE OF
MARY后五旬的生活玛丽
On the day of
Pentecost, the Holy Ghost had descended on Mary as He came on the Apostles and
Disciples gathered together in the upper room at
Jerusalem.对五旬节，圣灵曾后裔对玛丽作为他来到对使徒和弟子聚集一堂，在顶楼房间在耶路撒冷。 No doubt, the words of St. John
(19:27), "and from that hour the disciple took her to his own", refer not merely
to the time between Easter and Pentecost, but they extend to the whole of Mary's
later life.毫无疑问，这字的圣约翰（ 19时27分） ， "而从这个小时徒把她带到自己的"
，指的不只是以之间的时间复活节和五旬，但他们延伸到整个小丽的晚年。 Still, the care of Mary did not
interfere with John's Apostolic ministry.尽管如此，照顾玛丽不干扰约翰的使徒部。 Even the inspired records (Acts
8:14-17; Galatians 1:18-19; Acts 21:18) show that the apostle was absent from
Jerusalem on several occasions, though he must have taken part in the Council of
Jerusalem, AD 51 or 52.连灵感记录（行为8:14-17 ;加拉太1:18-19 ;行为， 21时18分）
，表明使徒不在耶路撒冷几次，但他必须有参与安理会的耶路撒冷，公元51或52 。 We may also suppose that in Mary
especially were verified the words of Acts 2:42: "And they were persevering in
the doctrine of the apostles, and in the communication of the breaking of bread,
and in prayers".我们还可以假设，在玛丽尤其是被验证的话，行为2时42分： "他们执着于中庸的使徒，而在沟通的破面包，并在祈祷"
。 Thus Mary was an
example and a source of encouragement to the early Christian
community.因此，玛丽是一个例子和源泉鼓励早期基督教社区。 At the same time, it must be confessed
that we do not possess any authentic documents bearing directly on Mary's
post-Pentecostal life.在同一时间内，但必须承认，我们不拥有任何真实的文件直接关系到对小丽的后五旬的生活。
Place of her
life, death, and burial代替她的生命，死亡与埋葬
As to tradition,
there is some testimony for Mary's temporary residence in or near Ephesus, but
the evidence for her permanent home in Jerusalem is much
stronger.至于传统，也有一些证词，小丽的临时居留或附近伸出手，但证据，为她永久的家在耶路撒冷是大为增强。
Arguments for
Ephesus论据以弗所
Mary's Ephesian
residence rests on the following evidence:小丽的ephesian居住地落在了下列证据：
(1) A passage in
the synodal letter of the Council of Ephesus [111] reads: "Wherefore also
Nestorius, the instigator of the impious heresy, when he had come to the city of
the Ephesians, where John the Theologian and the Virgin Mother of God St. Mary,
estranging himself of his own accord from the gathering of the holy Fathers and
Bishops. . ." （ 1 ）通过在主教会议的信中，安理会的以弗所[ 111 ]写着： "人哪，还nestorius
，指使人的impious异端，当他来到市以弗所，而约翰的神学家和童贞的母亲上帝的圣玛利亚，疏离自己深受感动，主动表示，从收集的圣教父和主教… … 。
" Since St. John
had lived in Ephesus and had been buried there [112], it has been inferred that
the ellipsis of the synodal letter means either, "where John. . .and the Virgin.
. .Mary lived", or, "where John. . .and the Virgin. . .Mary lived and are
buried".自圣约翰曾住在以弗所，并已被埋葬在这里[ 112 ] ，它已被推断省略主教的信是指， "那里约翰… … 。和维尔京… …
。玛丽住" ，或者是"而约翰… … 。和维尔京… … 。玛丽居住和埋葬" 。
(2) Bar-Hebraeus
or Abulpharagius, a Jacobite bishop of the thirteenth century, relates that St.
John took the Blessed Virgin with him to Patmos, then founded the Church of
Ephesus, and buried Mary no one knows where. （ 2
）条码hebraeus或abulpharagius ，詹姆士派主教的13世纪，这是关乎圣约翰了圣方与他patmos
，然后创立了教会的以弗所，并埋玛丽是没有人知道的地方。 [113] [ 113 ]
(3) Benedict XIV
[114] states that Mary followed St. John to Ephesus and died there. （ 3
）本笃十四[ 114 ]国玛丽其次圣约翰伸出手，并死在那里。 He intended also to remove from the
Breviary those lessons which mention Mary's death in Jerusalem, but died before
carrying out his
intention.他亦打算以消除来自breviary这些经验教训，其中提到玛丽的死在耶路撒冷，但死亡，然后进行他的意向。
[115] [ 115 ]
(4) Mary's
temporary residence and death in Ephesus are upheld by such writers as Tillemont
[116], Calmet [117], etc. （ 4 ）小丽的临时居住和死在以弗所是坚持这样的作家蒂耶蒙[ 116 ] ， calmet 〔
117 〕等。
(5) In Panaghia
Kapoli, on a hill about nine or ten miles distant from Ephesus, was discovered a
house, or rather its remains, in which Mary is supposed to have lived. （
5 ）在帕纳吉娅考波利，就在山上大约九个月或十英里，从伸出手，发现了一所房子，或者更确切地说，它依然存在，其中玛丽是为了生活。 The house was found, as it had been
sought, according to the indications given by Catherine Emmerich in her life of
the Blessed Virgin.众议院被发现，因为它已被征询，据有关资料显示，由于受凯瑟琳emmerich在她的生活中的小圣。
Arguments against
Ephesus论据反对以弗所
On closer
inspection these arguments for Mary's residence or burial in Ephesus are not
unanswerable.仔细检查这些论据为玛丽的住所或埋葬在以弗所不是无法回答。
(1) The ellipsis
in the synodal letter of the Council of Ephesus may be filled out in such a way
as not to imply the assumption that Our Blessed Lady either lived or died in
Ephesus. （ 1 ）省略主教的信中，安理会的伸出手，可填写了这样一种方式并不意味着假设我们有福了夫人无论生活或死亡伸出手。
As there was in the city a double
church dedicated to the Virgin Mary and to St. John, the incomplete clause of
the synodal letter may be completed so as to read, "where John the Theologian
and the Virgin. . .Mary have a
sanctuary".由于被分在A市双教堂奉献给圣母玛利亚，并在圣约翰，不完整的条款主教的信中，可完成等，以阅读" ，而约翰的神学家和维尔京… …
。玛丽有一个庇护所" 。 This explanation
of the ambiguous phrase is one of the two suggested in the margin in Labbe's
Collect.这个解释的含糊语就是其中的两项建议，在保证金，在拉比的收集。 Concil. concil 。 (lc) [118] （立法会） [ 118 ]
(2) The words of
Bar-Hebraeus contain two inaccurate statements; for St. John did not found the
Church of Ephesus, nor did he take Mary with him to Patmos. （ 2 ）的话酒吧-
hebraeus包含两个不准确的报表;圣约翰没有发现教会的以弗所，也没有采取玛丽与他patmos 。 St. Paul founded the Ephesian Church,
and Mary was dead before John's exile in
Patmos.圣保禄创办ephesian教会，和玛丽已经死了，才约翰的流亡patmos 。 It would not be surprising, therefore,
if the writer were wrong in what he says about Mary's
burial.这并不会让人惊讶，因此，如果作者错了，在他说了什么关于玛丽的葬礼。 Besides, Bar-Hebraeus belongs to the
thirteenth century; the earlier writers had been most anxious about the sacred
places in Ephesus; they mention the tomb of St. John and of a daughter of Philip
[119], but they say nothing about Mary's burying place.此外，酒吧-
hebraeus属于13世纪;较早的作家已经最急的神圣地方，在以弗所，他们提墓圣约翰和一个女儿弘[ 119 ] ，但他们说什么小丽的埋葬地方。
(3) As to
Benedict XIV, this great pontiff is not so emphatic about Mary's death and
burial in Ephesus, when he speaks about her Assumption in heaven. （ 3
）作为本笃十四，这个伟大的教宗，是不那么肯定的约小丽的死亡和埋葬在伸出手，当他谈到自己的假设，在天上。
(4) Neither
Benedict XIV nor the other authorities who uphold the Ephesian claims, advance
any argument that has not been found inconclusive by other scientific students
of this question. （ 4
）无论本笃十四或其他当局坚持ephesian声称，任何反对的理由认为，至今未能找到定论其他科学的学生，这个问题。
(5) The house
found in Panaghia-Kapouli is of any weight only in so far as it is connected
with the visions of Catherine Emmerich. （ 5 ）内务发现帕纳吉娅-
kapouli是任何重量只有这样，因为它是与愿景凯瑟琳emmerich 。 Its distance from the city of Ephesus
creates a presumption against its being the home of the Apostle St.
John.它远离城市的伸出手创造了一个推定，其正在家中，使徒圣约翰。 The historical value of Catherine's
visions is not universally admitted.历史价值，凯瑟琳的愿景是，没有得到普遍承认。 Mgr.主教。 Timoni, Archbishop of Smyrna, writes
concerning Panaghia-Kapouli: "Every one is entire free to keep his personal
opinion".蒂莫尼，大主教皆在写有关帕纳吉娅- kapouli ： "每个人，是整个自由保住自己的个人意见" 。 Finally the agreement of the condition
of the ruined house in Panaghia-Kapouli with Catherine's description does not
necessarily prove the truth of her statement as to the history of the
building.最后协议的条件之一，毁家帕纳吉娅- kapouli与凯瑟琳的描述并不一定证明真理，她的声明中，以历史的建筑物。
[120] [ 120 ]
Arguments against
Jerusalem论据反对耶路撒冷
Two
considerations militate against a permanent residence of Our Lady in Jerusalem:
first, it has already been pointed out that St. John did not permanently remain
in the Holy City; secondly, the Jewish Christians are said to have left
Jerusalem during the periods of Jewish persecution (cf. Acts 8:1;
12:1).两方面的考虑妨碍对永久居留的圣母在耶路撒冷：第一，它已经指出，圣约翰没有永久地留在圣城;其次，犹太基督信徒据说已离开耶路撒冷期间的犹太人迫害（参见行为8:1
; 12:1 ） 。 But as St. John
cannot be supposed to have taken Our Lady with him on his apostolic expeditions,
we may suppose that he left her in the care of his friends or relatives during
the periods of his
absence.但正如圣约翰不能假定已采取圣母同他就他的使徒探险队，我们可以假设他离开她在照顾他的朋友或亲属在此段期间他的缺席。
And there is little doubt that many of
the Christians returned to Jerusalem, after the storms of persecution had
abated.因此，毫无疑问，许多基督徒返回耶路撒冷后，在历经风雨的迫害已经缓解。
Arguments for
Jerusalem论据耶路撒冷
Arguments for
Jerusalem论据耶路撒冷
Independently of
these considerations, we may appeal to the following reasons in favour of Mary's
death and burial in
Jerusalem:独立于这些考虑，我们可以向上诉，理由如下赞成，小丽的死亡与埋葬在耶路撒冷：
(1) In 451
Juvenal, Bishop of Jerusalem, testified to the presence of Mary's tomb in
Jerusalem. （ 1 ）在451 juvenal ，主教在耶路撒冷，印证了在场的玛利亚的墓在耶路撒冷。 It is strange that neither St. Jerome,
nor the Pilgrim of Bordeaux, nor again pseudo-Silvia give any evidence of such a
sacred place.令人奇怪的是，既不是圣杰罗姆，也不是朝圣者的波尔多，也再次伪西尔维娅提供任何证据证明这样一个神圣的地方。
But when the Emperor Marcion and the
Empress Pulcheria asked Juvenal to send the sacred remains of the Virgin Mary
from their tomb in Gethsemani to Constantinople, where they intended to dedicate
a new church to Our Lady, the bishop cited an ancient tradition saying that the
sacred body had been assumed into heaven, and sent to Constantinople only the
coffin and the winding
sheet.但是，当皇帝marcion和慈禧pulcheria问juvenal派神圣的遗骸圣母玛利亚从他们的墓在盖特塞马尼以君士坦丁堡，在那里打算奉献一个新的教堂圣母，这位主教举了一个古老的传统，说神圣尸体被假设成天堂，并送往君士坦丁堡只有棺材和清盘的资产负债表。
This narrative rests on the authority
of a certain Euthymius whose report was inserted into a homily of St. John
Damascene [121] now read in the second Nocturn of the fourth day within the
octave of the Assumption.这说明，在于权威的某euthymius他的报告被插入到讲道圣约翰大马士革[ 121
]现改为在第二nocturn的第四天内部倍频程的假设。 Scheeben [122] is of opinion that
Euthymius's words are a later interpolation: they do not fit into the context;
they contain an appeal to pseudo-Dionysius [123] which are not otherwise cited
before the sixth century; and they are suspicious in their connection with the
name of Bishop Juvenal, who was charged with forging documents by Pope St.
Leo. scheeben [ 122 ]是认为euthymius的话，是后来插：他们不适合进入的背景下，它们含有一种呼吁伪狄奥尼修斯〔 123
〕不属于否则举出前六世纪;纷纷质疑其涉嫌与姓名的主教juvenal ，他们已被落案控告伪造证件，由教宗圣利奥。 [124] In his letter the pontiff reminds
the bishop of the holy places which he has under his very eyes, but does not
mention the tomb of Mary. [ 124
]在他的信中，教宗提醒主教的圣地，他已经在他的眼前，但没有提到墓玛丽。 [125] Allowing that this silence is
purely incidental, the main question remains, how much historic truth underlies
the Euthymian account of the words of Juvenal? [ 125 ]
，让这个沉默是纯粹偶然的，主要的问题仍然是，有多少历史真相突显了euthymian帐户的话juvenal ？
(2) Here must be
mentioned too the apocryphal "Historia dormitionis et assumptionis BMV", which
claims St. John for its author. （ 2
）在这里必须一提的太多了猜测"历史dormitionis等assumptionis墨西哥证券交易所" ，并谓其圣约翰其作者。 [126] Tischendorf believes that the
substantial parts of the work go back to the fourth, perhaps even to the second,
century. [ 126 ]提申多夫认为，相当部分的工作，回去第四次，甚至以第二，世纪。 [127] Variations of the original text
appeared in Arabic and Syriac, and in other languages; among these must be noted
a work called "De transitu Mariae Virg.", which appeared under the name of St.
Melito of Sardes. [ 127
]变异的原始文本出现在阿拉伯语和叙利亚文，并在其他语言;当中必须注意的一项工作，所谓"德transitu mariae virg "
，其中出现的名义下，圣melito的撒得斯。 [128] Pope Gelasius enumerates this
work among the forbidden books. [ 128 ]教宗gelasius列举了这项工作，其中故宫书籍。
[129] The extraordinary incidents which
these works connect with the death of Mary do not concern us here; but they
place her last moments and her burial in or near Jerusalem. [ 129
]不平凡的事件，而这些工程的连接与死亡的玛丽不关心我们，在这里，但他们的地方，在她生命的最后时刻和她葬在或接近耶路撒冷。
(3) Another
witness for the existence of a tradition placing the tomb of Mary in Gethsemani
is the basilica erected above the sacred spot, about the end of the fourth or
the beginning of the fifth century. （ 3
）另一名证人为存在一个传统，把墓佑在盖特塞马尼是大教堂建于神圣现货，大约年底第四或年初五世纪。 The present church was built by the
Latins in the same place in which the old edifice had
stood.目前的教堂是由拉丁人在同一个地方，适合在旧大厦经受了。 [130] [ 130 ]
(4) In the early
part of the seventh century, Modestus, Bishop of Jerusalem, located the passing
of Our Lady on Mount Sion, in the house which contained the Cenacle and the
upper room of Pentecost. （ 4 ）在早期的一部分，公元7世纪， modestus
，主教在耶路撒冷，设及格的圣母山锡永，在众议院中，其中载有晚餐厅和顶楼房间的五旬。 [131] At that time, a single church
covered the localities consecrated by these various mysteries. [ 131
]在那个时候，一个单一的教会涵盖各地consecrated由种种谜团。 One must wonder at the late evidence
for a tradition which became so general since the seventh
century.一要难怪在后期供的传统，而成为一般，所以自公元7世纪。
(5) Another
tradition is preserved in the "Commemoratorium de Casis Dei" addressed to
Charlemagne. （ 5 ）另一种传统，是保存在" commemoratorium德卡西斯dei "给查理曼。 [132] It places the death of Mary on
Mt. Olivet where a church is said to commemorate this event. [ 132
]地方死玛丽山科特那里一所教堂是说，以纪念这一盛事。 Perhaps the writer tried to connect
Mary's passing with the Church of the Assumption as the sister tradition
connected it with the
cenacle.或许作者试图连接玛丽的结业典礼与教会的假设，因为妹妹的传统相连，它与晚餐厅。 At any rate, we may conclude that about
the beginning of the fifth century there existed a fairly general tradition that
Mary had died in Jerusalem, and had been buried in
Gethsemani.无论如何，我们可以得出结论说，大约年初五世纪存在着一个相当普遍的传统，玛丽死在耶路撒冷，并已被埋葬在盖特塞马尼。
This tradition appears to rest on a
more solid basis than the report that Our Lady died and was buried in or near
Ephesus.这一传统似乎休息建立在更加坚实的基础上，比报告，我们的夫人去世，被安葬在或接近伸出手。 As thus far historical documents are
wanting, it would be hard to establish the connection of either tradition with
apostolic times.由于迄今的历史文件都是无用的，它会努力建立连接无论是传统与使徒时代。 [133] [ 133 ]
Conclusion结论
It has been seen
that we have no absolute certainty as to the place in which Mary lived after the
day of Pentecost.它已经看到了，我们没有绝对的把握，以发生在玛丽住后，五旬节。 Though it is more probable that she
remained uninterruptedly in or near Jerusalem, she may have resided for a while
in the vicinity of Ephesus, and this may have given rise to the tradition of her
Ephesian death and
burial.虽然这是更可能的，她仍然不断在或接近耶路撒冷，她可能是住满了，而在附近的伸出手，而这可能引起的传统，她ephesian死亡和埋葬。
There is still less historical
information concerning the particular incidents of her
life.还有少的历史资料，有关的事件，尤其是她的生命。 St. Epiphanius [134] doubts even the
reality of Mary's death; but the universal belief of the Church does not agree
with the private opinion of St. Epiphanius.圣epiphanius [ 134
]怀疑甚至现实玛丽的死，但普遍信仰的教会不同意与私人见解圣epiphanius 。 Mary's death was not necessarily the
effect of violence; it was undergone neither as an expiation or penalty, nor as
the effect of disease from which, like her Divine Son, she was
exempt.小丽的死因并非一定的影响，暴力，它是经历了既不是作为犯罪被害人或罚款，也不至于影响的疾病，像她的神的儿子，她被豁免。
Since the Middle Ages the view prevails
that she died of love, her great desire to be united to her Son either
dissolving the ties of body and soul, or prevailing on God to dissolve
them.自中世纪的看法，普遍存在她因爱，她就很渴望团结起来，她的儿子要么解散关系的身体与灵魂，或者普遍存在的对上帝解散他们。
Her passing away is a sacrifice of love
completing the dolorous sacrifice of her
life.她的逝世是一个牺牲的爱完成dolorous牺牲，她的生命。 It is the death in the kiss of the Lord
(in osculo Domini), of which the just die.它是在死亡之吻主（ osculo多米尼）
，其中，刚刚死去。 There is no
certain tradition as to the year of Mary's
death.有没有一定的传统，以今年的小丽的死因。 Baronius in his Annals relies on a
passage in the Chronicon of Eusebius for his assumption that Mary died AD
48.巴若尼在他的史册上依赖于通过在chronicon的尤西比乌斯为他的假设玛丽死于公元48 。 It is now believed that the passage of
the Chronicon is a later interpolation.它现在相信，通过本chronicon是后来插。
[135] Nirschl relies on a tradition
found in Clement of Alexandria [136] and Apollonius [137] which refers to a
command of Our Lord that the Apostles were to preach twelve years in Jerusalem
and Palestine before going among the nations of the world; hence he too arrives
at the conclusion that Mary died AD 48. [ 135 ]
nirschl依赖于传统的发现，在克莱门特的亚历山大[ 136 ]和apollonius [ 137
]这是指一个指挥我们的主说，使徒保罗传教十二年，在耶路撒冷和巴勒斯坦前中去于世界民族之林;所以他也得出结论认为玛丽死于公元48 。 Her assumption into
heaven她假设到天堂
The Assumption of
Our Lady into heaven has been treated in a SPECIAL
ARTICLE.假设圣母升天得到的对待，在一个特殊的文章。
[138] The feast
of the Assumption is most probably the oldest among all the feasts of Mary
properly so called. [ 138 ]盛宴的假设可能是最古老的各宴佑妥善所谓。 [139] As to art, the assumption was a
favourite subject of the school of Siena which generally represents Mary as
being carried to heaven in a mandorla. [ 139 ]
，以艺术，假设是一个热门的主题，学校的锡耶纳，其中一般代表玛丽作为正在开展的天堂，在mandorla 。
VII.七。 EARLY CHRISTIAN ATTITUDE TO THE MOTHER
OF GOD早期基督教的态度，以天主之母
Her image and her
name她的形象和她的名字
Depictions of her
image描绘自己的形象
No picture has
preserved for us the true likeness of Mary.没有图片保存了，我们真像玛利亚。 The Byzantine representations, said to
be painted by St. Luke, belong only to the sixth century, and reproduce a
conventional type.拜占庭交涉后，他对画，由圣卢克，是属于只以六世纪，并复制一个传统型。 There are twenty-seven copies in
existence, ten of which are in Rome.有27份存在，其中10是在罗马。 [140] Even St. Augustine expresses the
opinion that the real external appearance of Mary is unknown to us, and that in
this regard we know and believe nothing. [ 140
]连圣奥古斯丁表示认为，真正的外观玛丽是我们不知道，在这方面，我们知道并相信什么。 [141] The earliest picture of Mary is
that found in the cemetery of Priscilla; it represents the Virgin as if about to
nurse the Infant Jesus, and near her is the image of a prophet, Isaias or
perhaps Micheas. [ 141 ]最早的照片是玛丽发现在墓地的priscilla
;它代表了处女，因为如果对喂养婴儿耶稣，并接近她的形象先知，伊萨亚斯罗或者micheas 。 The picture belongs to the beginning of
the second century, and compares favourably with the works of art found in
Pompeii.该图片属于开始的第二个世纪时，可媲美与艺术作品的发现，在庞培。 From the third century we possess
pictures of Our Lady present at the adoration of the Magi; they are found in the
cemeteries of Domitilla and
Calixtus.从公元3世纪，我们拥有的照片，我们的夫人，目前在朝拜的贤士，他们发现在该坟场的图密特拉及卡利克斯特斯。 Pictures belonging to the fourth
century are found in the cemetery of Saints Peter and Marcellinus; in one of
these she appears with her head uncovered, in another with her arms half
extended as if in supplication, and with the Infant standing before
her.照片属于第四世纪被发现在墓地的圣徒彼得和marcellinus在其中的她，似乎与她的头部发现，在另一个与自己的怀里半年延长为，如果在supplication
，并与婴儿站在她面前。 On the graves of
the early Christians, the saints figured as intercessors for their souls, and
among these saints Mary always held the place of
honour.对坟墓的早期基督徒，圣人想通作为intercessors为自己的心灵，在这些圣徒玛丽始终召开地点荣幸。 Besides the paintings on the walls and
on the sarcophagi, the Catacombs furnish also pictures of Mary painted on gilt
glass disks and sealed up by means of another glass disk welded to the
former.除了墙上的挂画，并就石棺，窟里还提供照片的玛丽画上镀金玻璃基材和密封方式，另一种玻璃磁盘焊接到前者。 [142] Generally these pictures belong
to the third or fourth century. [ 142 ]一般这些照片属于第三或第四世纪。 Quite frequently the legend MARIA or
MARA accompanies these pictures.相当频繁，传说玛丽亚或马拉伴随着这些照片。
Use of her
name用她的名字
Towards the end
of the fourth century, the name Mary becomes rather frequent among Christians;
this serves as another sign of the veneration they had for the Mother of
God.在接近年底的第四个世纪，其名称玛丽变得相当频繁，其中基督徒;这是另一个迹象的敬仰，他们为天主之母。 [143] [ 143 ]
Conclusion结论
No one will
suspect the early Christians of idolatry, as if they had paid supreme worship to
Mary's pictures or name; but how are we to explain the phenomena enumerated,
unless we suppose that the early Christians venerated Mary in a special
way?没有人会怀疑，早期基督徒的偶像崇拜，因为如果他们曾支付的最高崇拜Mary的照片或名字，但我们又怎样解释所列举的现象，除非我们假定早期基督徒崇敬玛丽一种特殊的方法呢？
[144] [ 144 ]
Nor can this
veneration be said to be a corruption introduced in later
times.也不能这个敬仰说是一个腐败的介绍，在稍后的时间。 It has been seen that the earliest
picture dates from the beginning of the second century, so that within the first
fifty years after the death of St. John the veneration of Mary is proved to have
flourished in the Church of
Rome.它一直被外界认为，最早的图片日期从一开始的公元二世纪，因此在最初的50年去世后，圣约翰敬仰的玛丽证实有蓬勃发展，在罗马教会。
Early
writings早期著作
For the attitude
of the Churches of Asia Minor and of Lyons we may appeal to the words of St.
Irenaeus, a pupil of St. John's disciple Polycarp [145]; he calls Mary our most
eminent advocate.对于态度的亚洲教会轻微和里昂，我们可以向上诉的话，圣爱任纽，是小学生的圣约翰的门徒利卡尔普致斐利[ 145 ]
，他呼吁玛丽是我们最杰出的倡导者。 St. Ignatius of Antioch, part of whose
life reached back into apostolic times, wrote to the Ephesians (c. 18-19) in
such a way as to connect the mysteries of Our Lord's life more closely with
those of the Virgin Mary.圣伊格安提的一部分，其寿命已达回到使徒时代，写信给以弗所（丙18-19 ）
，以这样的方式来连接的奥秘，我们的主的生活更紧密地与那些圣母玛利亚。 For instance, the virginity of Mary,
and her childbirth, are enumerated with Christ's death, as forming three
mysteries unknown to the
devil.举例来说，童贞圣母玛利亚，她的分娩，列举与基督的死，形成3个未知之谜，以魔鬼。 The sub-apostolic author of the Epistle
to Diognetus, writing to a pagan inquirer concerning the Christian mysteries,
describes Mary as the great antithesis of Eve, and this idea of Our Lady occurs
repeatedly in other writers even before the Council of
Ephesus.小组使徒作者的书信，以diognetus
，写一个异教问讯有关基督教的奥秘，形容玛利亚像伟大的对立面的前夕，这一想法的圣母出现反复，在其他作家，甚至摆在安理会面前的以弗所。 We have repeatedly appealed to the
words of St. Justin and Tertullian, both of whom wrote before the end of the
second century.我们一再呼吁的话，圣贾斯汀和戴尔都良，他们两人都写在年底前二世纪。
As it is admitted
that the praises of Mary grow with the growth of the Christian community, we may
conclude in brief that the veneration of and devotion to Mary began even in the
time of the
Apostles.因为它是承认歌颂玛利亚的增长与生产总值的增长率相基督教社区，我们可以得出结论，在简短表示敬仰和奉献玛丽开始了，即使在当时的使徒。
Publication
information Written by AJ Maas.出版信息所作的AJ马斯。 Transcribed by Michael T.
Barrett.转录由龙田巴雷特。 Dedicated to the Immaculate Heart of
Mary The Catholic Encyclopedia, Volume XV.奉献给圣母无玷圣心天主教百科全书，体积十五。
Published 1912. 1912年出版。
New York: Robert Appleton
Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1912.
nihil obstat ， 1912年10月1日。 Remy Lafort, STD,
Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。
+John Cardinal Farley, Archbishop of
New York +约翰farley枢机主教，大主教纽约
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Ps. [ 56 ]在PS 。 XLVII, II, PL, XIV, 1150; [57]
orat.四十七，二，特等，第十四条， 1150 ; 〔 57 〕 orat 。 I, de resurrect., PG, XLVI, 604; [58]
de fide orth., IV, 14, PG, XLIV, 1160; Fortun., VIII, 7, PL, LXXXVIII, 282; [59]
63, 64, 70, PL, XXXVIII, 142; [60] Summa theol., III, q.一，德复活，编号，四十六， 604
; 〔 58 〕德正当Ortho的，四，十四，编号，四十四， 1160 ; fortun ，八，七，特等， lxxxviii ，第282条; [ 59 ] 63
， 64 ， 70 ，特等，三十八， 142条; 〔 60 〕总结theol ，三，问： 35, a. 35 ，甲 6; [61] cf. 6 ; [ 61 ]比照。
Joseph., Bell.约瑟夫。贝尔。
Jud., II, xviii, 8 [62] In Flaccum, 6,
Mangey's edit., II, p. jud 。第一，二，十八， 8 [ 62 ]在flaccum ， 6 ，
mangey的编辑。第一，第二，第 523 [63] cf. 523 [ 63
]比照。 Schurer,
Geschichte des Judischen Volkes im Zeitalter Jesu Christi, Leipzig, 1898, III,
19-25, 99 [64] The legends and traditions concerning these points may be found
in Jullien's "L'Egypte" (Lille, 1891), pp. schurer ，历史馆万judischen
volkes的IM时代下jesu基督教，莱比锡， 1898年，三， 19-25 ， 99 [ 64 ]传说和传统对于这些点，可发现在jullien的"
l'埃及" （里尔， 1891 ） ，页。 241-251, and in the same author's work
entitled "L'arbre de la Vierge a Matarich", 4th edit. 241-251
，而在同一作者的工作，题为" l' arbre德香格里拉维耶热一matarich " ，第4次编辑。 (Cairo, 1904). （开罗， 1904年）
。
[65] As to Mary's
virginity in her childbirth we may consult St. Iren., haer. [ 65 ]
，以玛丽的童贞，在她分娩时，我们可征询圣iren ， haer 。 IV, 33, PG, VII, 1080; St. Ambr.,
ep.四，今年33岁，编号，七， 1080年，圣ambr ，许可证。 XLII, 5, PL, XVI, 1125; St. Aug., ep
CXXXVII, 8, PL, XXXIII, 519; serm.四十二， 5 ，特等，十六， 11时25分，圣8月，欧洲议会cxxxvii ，
8 ，特等，三十三， 519项;血清。 LI, 18, PL, XXXVIII, 343;
Enchir.李， 18 ，特等，三十八， 343个; enchir 。 34, PL, XL, 249; St. Leo, serm., XXI,
2, PL, LIV, 192; St. Fulgent., de fide ad Petr., 17, PL, XL, 758; Gennad., de
eccl. 34 ，特等， xL的249 ，圣利奥，血清， 21 ， 2 ，特等， 54 ， 192 ，圣fulgent ，德正当专案（ Petr
。 ， 17 ，特等， xL的758名; gennad ，德eccl 。 dogm., 36, PG, XLII, 1219; St. Cyril of
Alex., hom. dogm ， 36 ，编号，四十二， 1219年，圣西里尔的徐家，磡。 XI, PG, LXXVII, 1021; St. John Damasc.,
de fide orthod., IV, 14, PG, XCIV, 1161; Pasch.十一，编号， lxxvii ，
1021年;圣约翰damasc ，德正当orthod ，四，十四，编号， xciv ， 1161 ; pasch 。 Radb., de partu Virg., PL, CXX, 1367;
etc. As to the passing doubts concerning Mary's virginity during her childbirth,
see Orig., in Luc., hom. radb ，德partu virg ，特等， cxx ，
1367等等，以合格的疑虑玛丽的童贞，在她分娩时，见orig ，在吕克，磡。 XIV, PG, XIII, 1834; Tertullian,
adv.十四，编号，十三， 1834年;戴尔都良， ADV的。 Marc., III, 11, PL, IV, 21; de carne
Christi, 23, PL, II, 336, 411, 412, 790.马克，三， 11 ，特等，四， 21个;德肉基督教， 23
，特等，二， 336 ， 411 ， 412 ， 790 。
[66] Matt., xii,
46-47; xiii, 55-56; Mark, iii, 31-32; iii, 3; Luke, viii, 19-20; John, ii, 12;
vii, 3, 5, 10; Acts, i, 14; I Cor., ix, 5; Gal., i, 19; Jude, 1 [67] cf.
[ 66 ]亚光，第十二， 46-47 ;十三， 55-56 ;大关，三， 31-32 ;三， 3 ;路加，第八条， 19日至20日;约翰，二，
12岁;第七章， 3 ， 5 ，第10条;行为，我， 14 ，我肺心病，九，五;加尔。来说，我和19名;裘德， 1 [ 67 ]比照。 St. Jerome, in Matt., i, 2 (PL, XXVI,
24-25) [68] cf.圣杰罗姆，在马特。来说，我和2 （特等， 26 ， 24-25 ） [ 68 ]比照。 St. John Chrys., in Matt., v, 3, PG,
LVII, 58; St. Jerome, de perpetua virgin.圣约翰chrys ，在马特，五，三，编号， 57 ， 58
，圣杰罗姆，德perpetua处女。 BM, 6, PL, XXIII, 183-206; St. Ambrose,
de institut.骨髓， 6 ，特等，二十三， 183-206圣刘汉铨，德研究所。 virgin., 38, 43, PL, XVI, 315, 317; St.
Thomas, Summa theol., III, q.处女， 38 ， 43 ，特等，第十六章， 315 ， 317
，圣托马斯，总结theol ，三，问： 28, a. 28 ，甲 3; Petav., de incarn., XIC, iii, 11;
etc. [69] cf. 3个; petav ，德incarn ， xic ，第三，第11条;等[ 69 ]比照。 Exod., xxxiv, 19; Num., xciii, 15; St.
Epiphan., haer. exod ，三十四， 19个; num个， xciii ， 15人;圣epiphan ， haer
。 lxxcviii, 17, PG,
XLII, 728 lxxcviii ， 17 ，编号，四十二， 728
[70] cf. [
70 ]比照。 Revue biblique,
1895, pp. biblique杂志， 1895年，页。 173-183 [71] St. Peter Chrysol., serm.,
CXLII, in Annunt. 173-183 [ 71 ]圣彼得chrysol ，血清， cxlii ，在annunt 。
BMV, PG, LII, 581; Hesych.,
hom.墨西哥证券交易所，编号，第五十二， 581个; hesych ，磡。 V de SM Deip., PG, XCIII, 1461; St.
Ildeph., de virgin. v德钐deip ，编号， xciii ， 1461 ，圣ildeph ，德维尔京。
perpet. perpet 。 SM, PL, XCVI, 95; St. Bernard, de XII
praer.钐，特等， xcvi ， 95 ，圣伯纳德，德第十二praer 。 BVM, 9, PL, CLXXXIII, 434, etc. [72] ad
Ephes., 7, PG, V, 652 [73] adv. bvm ， 9 ，特等， clxxxiii ， 434等[ 72 ]专案ephes
。日， 7日，编号，第五， 652 [ 73 ] ADV的。 haer., III, 19, PG, VIII, 940, 941 [74]
adv. haer ，三， 19 ，编号，第八， 940 ， 941 [ 74 ] ADV的。 Prax.普拉克斯。 27, PL, II, 190 [75] Serm. 27
，特等，二， 190 [ 75 ]血清。 I, 6, 7, PG, XLVIII,
760-761一，六，七，编号， 48 ， 760-761
[76] Cf. [
76 ]比照。 Ambr., in
Luc. ambr ，在吕克。 II, 25, PL, XV, 1521; St. Cyril of
Alex., Apol.二， 25 ，特等，十五， 1521年，圣西里尔的徐家， apol 。 pro XII cap.; c.亲第十二章;丙
Julian., VIII;
ep.朱利安，第八节;许可证。 ad Acac., 14; PG, LXXVI, 320, 901;
LXXVII, 97; John of Antioch, ep.专案阿拉伯， 14 ;编号， lxxvi ， 320 ， 901 ; lxxvii
， 97 ;约翰的安提的EP 。 ad Nestor., 4, PG, LXXVII, 1456;
Theodoret, haer.专案内斯特， 4 ，编号， lxxvii ， 1456 ; theodoret ， haer 。
fab., IV, 2, PG, LXXXIII, 436; St.
Gregory Nazianzen, ep.晶圆一，四，二，编号， lxxxiii ， 436 ，圣格雷戈里nazianzen
，许可证。 ad Cledon., I,
PG, XXXVII, 177; Proclus, hom.专案cledon 。来说，我和编号，第三十七卷， 177条; proclus
，磡。 de Matre Dei, PG,
LXV, 680; etc. Among recent writers must be noticed Terrien, La mère de Dieu et
la mere des hommes, Paris, 1902, I, 3-14; Turnel, Histoire de la théologie
positive, Paris, 1904, 210-211.德matre dei ，编号， lxv ， 680
;等，其中最近的作家必须看到terrien ，香格里拉法语德Part - Dieu等香格里拉仅仅是地球社，巴黎， 1902年，我和3-14 ; turnel
，历史和德香格里拉théologie积极，巴黎， 1904年， 210-211 。
[77] cf. [
77 ]比照。 Petav., de
incarnat., XIV, i, 3-7 [78] ep. petav ，德incarnat ，十四，我和3-7 [ 78 ]的EP
。 CCLX, PG, XXXII,
965-968 [79] hom. cclx ，编号，三十二， 965-968 [ 79 ]磡。 IV, in Matt., PG, LVII, 45;
hom.四，在马特，编号， 57 ， 45 ;磡。 XLIV, in Matt.四十四，在马特。
PG, XLVII, 464 sq.; hom.编号，四十七，
464平方米;磡。 XXI, in Jo., PG,
LIX, 130 [80] in Jo., PG, LXXIV, 661-664 21 ，然后，编号， lix ， 130 [ 80 ]
，然后，编号， lxxiv ， 661-664
[81] St. Ambrose,
in Luc. [ 81 ]圣刘汉铨，在吕克。 II, 16-22; PL, XV, 1558-1560; de
virgin.第二组， 16-22 ;特等，十五， 1558年至1560年;德维尔京。 I, 15; ep.一， 15人;许可证。
LXIII, 110; de obit. lxiii ， 110
;德obit 。 Val., 39, PL,
XVI, 210, 1218, 1371; St. Augustin, de nat.缬氨酸， 39 ，特等，第十六章， 210 ， 1218
，第1371 ，圣奥古斯丁，德NAT的。 et grat., XXXVI, 42, PL, XLIV, 267; St.
Bede, in Luc.等大，三十六， 42 ，特等，四十四号，第267 ，圣贝代，在吕克。 II, 35, PL, XCII, 346; St. Thomas,
Summa theol., III.二， 35 ，特等， xcii ， 346 ，圣托马斯，总结theol ，三。 Q. XXVII, a.问：二十七，甲 4; Terrien, La mere de Dieu et la mere
des hommes, Paris, 1902, I, 3-14; II, 67-84; Turmel, Histoire de la théologie
positive, Paris, 1904, 72-77; Newman, Anglican Difficulties, II, 128-152,
London, 1885 4 ; terrien ，香格里拉仅德Part - Dieu等香格里拉仅仅是地球社，巴黎， 1902年，我和3-14
;二， 67-84 ; turmel ，历史和德香格里拉théologie积极，巴黎， 1904年， 72-77 ;纽曼，英国圣公会困难第一，二，
128-152 ，伦敦， 1885年
[82] cf. [
82 ]比照。 Iliad, III, 204;
Xenoph., Cyrop., V, I, 6; Dio Cassius, Hist., LI, 12; etc. [83]
cf.伊利亚特，三， 204名; xenoph ， cyrop ，五，一，六;的DIO彻底埋葬，历史，李， 12岁;等[ 83
]比照。 St. Irenaeus,
c.圣爱任纽，长 haer., III, xvi,
7, PG, VII, 926 [84] PG, XLIV, 1308 [85] See Knabenbauer, Evang. haer
，三，十六，七，编号，第七， 926 [ 84 ]编号，四十四，第1308 [ 85 ]见knabenbauer ，埃旺。 sec.秒。 Joan., Paris, 1898, pp.邓务滋女士，巴黎，
1898年，页。 118-122; Hoberg,
Jesus Christus. 118-122 ; hoberg ，耶稣基督。 Vorträge, Freiburg, 1908, 31,
Anm. vorträge ，弗赖堡， 1908年， 31 ， anm 。 2; Theologie und Glaube, 1909, 564,
808. 2 ; theologie und glaube ， 1909 ， 564 ， 808 。 [86] cf. [ 86 ]比照。 St. Augustin, de virgin., 3, PL, XL,
398; pseudo-Justin, quaest.圣奥古斯丁，德维尔京， 3 ，特等， xL的398名;伪官， quaest 。
et respons.等respons 。
ad orthod., I, q.专案orthod
。来说，我问。 136, PG, VI, 1389
[87] cf. 136 ，编号，第六，第1389 [ 87 ]比照。 Geyer, Itinera Hiersolymitana saeculi
IV-VIII, Vienna, 1898, 1-33; Mommert, Das Jerusalem des Pilgers von Bordeaux,
Leipzig, 1907 [88] Meister, Rhein.赫耶尔itinera hiersolymitana
saeculi四至八，维也纳， 1898年， 1-33 ; mommert ，耶路撒冷之万pilgers冯波尔多，莱比锡， 1907年[ 88
]大师，大黄酸。 Mus., 1909, LXIV,
337-392; Bludau, Katholik, 1904, 61 sqq., 81 sqq., 164 sqq.; Revue Bénédictine,
1908, 458; Geyer, lc; Cabrol, Etude sur la Peregrinatio Silviae, Paris,
1895毛里求斯， 1909年， lxiv ， 337-392 ;布卢道， katholik ， 1904年， 61 sqq ， 81 sqq ，
164 sqq 。 ;贝内迪克梯纳宫杂志， 1908年， 458人;赫耶尔立法会; cabrol ，练习曲sur香格里拉peregrinatio silviae
，巴黎， 1895年
[89] cf. [
89 ]比照。 de Vogüé, Les
Eglises de la Terre-Sainte, Paris, 1869, p.德vogüé ，就业辅导组eglises德香格里拉terre
-圣，巴黎， 1869年，页 438; Liévin,
Guide de la Terre-Sainte, Jerusalem, 1887, I, 175 [90] cf. 438 ;
liévin好，引导好德香格里拉terre -圣，耶路撒冷， 1887年，我和175 [ 90 ]比照。 Thurston, in The Month for 1900,
July-September, pp.瑟斯顿，在一个月内， 1900年7月至9月，页。 1-12; 153-166; 282-293; Boudinhon in
Revue du clergé français, Nov. 1, 1901, 449-463 [91] Praef. 1-12 ;
153-166 ; 282-293 ; boudinhon在杂志杜clergé法国， 1901年11月1日， 449-463 [ 91 ] praef
。 in Jo., 6, PG,
XIV, 32 [92] Orat.然后， 6 ，编号，第十四条， 32 [ 92 ] orat 。 VIII in Mar.
assist.八，在3月协助。 cruci, PG, C, 1476 [93] cf.
cruci ，编号，丙，第1476 [ 93 ]比照。 Sermo dom. sermo DOM的。
infr.红外。 oct. 10月。 Assumpt., 15, PL, XLXXXIII, 438 [94]
cf. assumpt 。 ， 15 ，特等， xlxxxiii ， 438 [ 94 ]比照。 Terrien, La mere de Dieu et la mere des
hommes, Paris, 1902, III, 247-274; Knabenbauer, Evang. terrien
，香格里拉仅德Part - Dieu等香格里拉仅仅是地球社，巴黎， 1902年，第三， 247-274 ; knabenbauer ，埃旺。
sec.秒。 Joan., Paris, 1898, 544-547; Bellarmin,
de sept.邓务滋女士，巴黎， 1898年， 544-547 ; bellarmin ，德九月。 verb.动词。 Christi, I, 12, Cologne, 1618, 105-113
[95] de Virginit., III, 14, PL, XVI, 283基督教，我， 12 ，科隆， 1618年， 105-113 [
95 ]德virginit ，三， 14 ，特等，第十六章， 283
[96] Or. 〔
96 〕或者。 IX, PG, C, 1500
[97] de div.九，编号，丙， 1500人[ 97 ]德理学系。 offic., VII, 25, PL, CLIX, 306 [98] de
excell. offic ，七， 25 ，特等， clix ， 306 [ 98 ]德Excel的。 VM, 6, PL, CLIX, 568 [99]
Quadrages.越南船民， 6 ，特等， clix ， 568 [ 99 ] quadrages 。 I, in Resurrect.,
serm.我在复活，血清。 LII, 3 [100] Exercit.第五十二， 3 [
100 ] exercit 。 spirit.精神。 de resurrect., I apparit.德复活。
，我apparit 。 [101] de
myster. [ 101 ]德myster 。 vit.维生素。 Christi, XLIX, I [102] In IV Evang., ad
XXVIII Matth.基督教， xlix ，我[ 102 ]在四埃旺，专案第二十八matth 。 [103] See Terrien, La mere de Dieu et
la mere des hommes, Paris, 1902, I, 322-325. [ 103 ]见terrien ，香格里拉仅德Part
- Dieu等香格里拉仅仅是地球社，巴黎， 1902年，我和322-325 。 [104] cf. [ 104 ]比照。
Photius, ad Amphiloch., q.
photius ，专案amphiloch ，问。 228, PG, CI, 1024 [105] in
Luc.第228号，编号，词， 1024 [ 105 ]在吕克。 XI, 27, PL, XCII, 408 [106] de carne
Christi, 20, PL, II, 786十一， 27 ，特等， xcii ， 408 [ 106 ]德肉基督教， 20 ，特等，二，
786
[107] Cf.
〔 107 〕比照。 Tertullian, de
virgin.戴尔都良，德维尔京。 vel., 6, PL, II, 897; St. Cyril of
Jerus., Catech., XII, 31, PG, XXXIII, 766; St. Jerome, in ep.或者， 6 ，特等，二，
897 ，圣西里尔的jerus ， catech ， 12 ， 31 ，编号，三十三， 766 ，圣杰罗姆，据EP 。 ad Gal.专案加尔。 II, 4, PL, XXVI, 372.二， 4 ，特等，
26 ， 372 。 [108] cf.
〔 108 〕比照。 Drach, Apcal.,
Pris, 1873, 114 [109] Cf.德劳奇， apcal ， pris ， 1873年， 114 [ 109 ]比照。
pseudo-Augustin,
serm.伪奥古斯丁，血清。 IV de symbol.四，德的象征。
ad catechum., I, PL, XL, 661;
pseudo-Ambrose, expos, in Apoc., PL, XVII, 876; Haymo of Halberstadt, in
Apoc.专案catechum 。来说，我和特等， xL的661名;伪刘汉铨，世界博览会，在载脂蛋白C ，特等，第十七章， 876 ;
haymo的这个收容中心，在载脂蛋白C 。 III, 12, PL, CXVII, 1080; Alcuin,
Comment.三， 12 ，特等， cxvii ， 1080年;阿尔昆，发表评论。 in Apoc., V, 12, PL, C, 1152;
Casssiodor., Complexion.在载脂蛋白C ，五， 12 ，特等，丙， 1152年; casssiodor
，脸色。 in Apoc., ad XII,
7, PL, LXX, 1411; Richard of St. Victor, Explic.在载脂蛋白C ，专案第十二日， 7日，特等，
lxx第1411 ;理查德圣维克托， explic 。 in Cant., 39, PL, VII, 12, PL, CLXIX,
1039; St. Bernard, serm.在斜面， 39 ，特等，七，十二，特等， clxix ， 1039
，圣伯纳德，血清。 de XII
praerog.德第十二praerog 。 BVM, 3, PL, CLXXXIII, 430; de la
Broise, Mulier amicta sole,in Etudes, April-June, 1897; Terrien, La mère de Dieu
et la mere des hommes, Paris, 1902, IV, 59-84. bvm ， 3 ，特等， clxxxiii ，
430人;德香格里拉布鲁瓦斯， mulier amicta唯一的，在练习曲， 4月至6月， 1897年; terrien ，香格里拉法语德Part -
Dieu等香格里拉仅仅是地球社，巴黎， 1902年，四， 59-84 。
[110] Anglican
Difficulties, London, 1885, II, 54 sqq. 〔 110 〕圣公会困难，伦敦， 1885年第一，二， 54
sqq 。 [111] Labbe,
Collect. [ 111 ]拉比收集。 Concilior., III, 573 [112] Eusebius,
Hist. concilior ，三， 573 [ 112 ]尤西比乌斯，历史。 Eccl., III, 31; V, 24, PG, XX, 280, 493
[113] cf. eccl ，三， 31人;五， 24 ，编号，第XX ， 280 ， 493 [ 113 ]比照。 Assemani, Biblioth. assemani ，
biblioth 。 orient., Rome,
1719-1728, III, 318 [114] de fest.东方，罗马， 1719年至1728年，三， 318 [ 114
]德乐逍遥。 DNJX, I, vii, 101
[115] cf. dnjx ，我，七， 101 [ 115 ]比照。 Arnaldi, super transitu BMV, Genes
1879, I, c.阿纳尔迪，超级transitu墨西哥证券交易所基因， 1879年，我和长 I [116] Mém. [ 116 ] mém
。 pour servir à
l'histoire ecclés., I, 467-471 [117] Dict.倾诉servir à l'史ecclés
。来说，我和467-471 〔 117 〕字典。 de la Bible,
art.德香格里拉圣经艺术。 Jean, Marie, Paris, 1846, II, 902; III,
975-976 [118] cf.让， Marie ，巴黎， 1846年第一，二， 902三， 975-976 [ 118 ]比照。
Le Camus, Les sept Eglises de
l'Apocalypse, Paris, 1896, 131-133.乐加缪，就业辅导组9月eglises德l'启示，巴黎， 1896年，
131-133 。 [119] cf.
[ 119 ]比照。 Polycrates, in
Eusebius's Hist.主波利克拉特斯，在尤西比乌斯的历史。 Eccl., XIII, 31, PG, XX, 280 [120] In
connection with this controversy, see Le Camus, Les sept Eglises de
l'Apocalypse, Paris, 1896, pp. eccl ，十三， 31 ，编号， XX条， 280 [ 120
]关于这个争议，但看到乐加缪，就业辅导组9月eglises德l'启示，巴黎， 1896年，页。 133-135; Nirschl, Das Grab der
hl. 133-135 ; nirschl ，抓斗之明镜的HL 。 Jungfrau, Mainz, 1900; P. Barnabé, Le
tombeau de la Sainte Vierge a Jérusalem, Jerusalem, 1903; Gabriélovich, Le
tombeau de la Sainte Vierge à Ephése, réponse au P. Barnabé, Paris, 1905.
jungfrau ，美因茨， 1900年;页barnabé ，乐tombeau德拉圣维耶热一jérusalem ，耶路撒冷， 1903年;
gabriélovich ，乐tombeau德拉圣维耶热à ephése ， réponse坳页barnabé ，巴黎， 1905 。
[121] hom.
[ 121 ]磡。 II in
dormit.二，在dormit 。 BVM, 18 PG, XCVI, 748 [122]
Handb. bvm ， 18个编号， xcvi ， 748 [ 122 ] handb 。 der Kath.明镜kath 。 Dogmat., Freiburg, 1875, III, 572 [123]
de divinis Nomin., III, 2, PG, III, 690 [124] et. dogmat ，弗赖堡， 1875年，三，
572 〔 123 〕德divinis nomin ，三，二，编号，第三， 690 [ 124 ]等。 XXIX, 4, PL, LIV, 1044 [125]
ep.第29届，第4 ，特等， 54 ， 1044 [ 125 ]的EP 。 CXXXIX, 1, 2, PL, LIV, 1103, 1105 [126]
cf. CXXXIX号，一，二，特等， 54 ， 1103 ， 1105 [ 126 ]比照。 Assemani, Biblioth. assemani ，
biblioth 。 orient., III, 287
[127] Apoc.东方，三， 287 [ 127 ]载脂蛋白C 。 apocr., Mariae dormitio, Leipzig, 1856,
p. apocr ， mariae dormitio ，莱比锡， 1856年，页 XXXIV [128] PG, V, 1231-1240;
cf.第三十四[ 128 ]编号，第五， 1231年至1240年;比照。 Le Hir, Etudes bibliques, Paris, 1869,
LI, 131-185 [129] PL, LIX, 152 [130] Guerin, Jerusalem, Paris, 1889, 346-350;
Socin-Benzinger, Palastina und Syrien, Leipzig, 1891, pp.乐hir
，练习曲bibliques ，巴黎， 1869年，黎， 131-185 [ 129 ]特等， lix ， 152 [ 130 ]卡介苗，耶路撒冷，巴黎，
1889年， 346-350 ; socin - benzinger ， palastina und syrien ，莱比锡， 1891 ，页。
90-91; Le Camus, Notre voyage aux pays
bibliqes, Paris, 1894, I, 253 [131] PG, LXXXVI, 3288-3300 90-91
;乐加缪，圣母航行辅助自付bibliqes ，巴黎， 1894年，我和253 [ 131 ]编号， lxxxvi ， 3288年至3300年
[132] Tobler,
Itiner, Terr. [ 132 ] tobler ， itiner ， terr 。 sanct., Leipzig, 1867, I, 302 [133]
Cf.给桑特，莱比锡， 1867年，我和302 [ 133 ]比照。 Zahn, Die Dormitio Sanctae Virginis und
das Haus des Johannes Marcus, in Neue Kirchl. zahn ，模具dormitio sanctae
virginis und的Haus之万约翰内斯马库斯，在neue kirchl 。 Zeitschr., Leipzig, 1898, X, 5;
Mommert, Die Dormitio, Leipzig, 1899; Séjourné, Le lieu de la dormition de la TS
Vierge, in Revue biblique, 1899, pp.141-144; Lagrange, La dormition de la Sainte
Vierge et la maison de Jean Marc, ibid., pp. zeitschr ，莱比锡， 1898年，十五日;
mommert ，模具dormitio ，莱比锡， 1899年; séjourné
，乐，代德香格里拉dormition德香格里拉日ts维耶热，在biblique杂志， 1899 ， pp.141 - 144
;拉格朗日，香格里拉dormition德香格里拉圣维耶热等香格里拉maison在Jean马克，同上，页。 589, 600. 589 ， 600 。
[134] haer. [ 134 ] haer
。 LXXVIII, 11, PG,
XL, 716 [135] cf. lxxviii ， 11 ，编号， xL的716 [ 135 ]比照。 Nirschl, Das Grab der hl.
nirschl ，抓斗之明镜的HL 。 Jungfrau Maria, Mainz, 1896, 48 [136]
Stromat. jungfrau玛丽亚，美因茨， 1896年， 48 [ 136 ] stromat 。 vi, 5 [137] in Eus., Hist.六，第5 [
137 ]在超声内镜， 250 。 eccl., I, 21 [138] The reader may
consult also an article in the "Zeitschrift fur katholische Theologie", 1906,
pp. eccl 。来说，我和21 [ 138 ]读者可咨询也发表文章" ： Zeitschrift毛皮katholische theologie
" ， 1906年，页。 201 sqq.
201 sqq 。
[139] ;
cf. [ 139 〕 ;比照。 "Zeitschrift fur katholische
Theologie", 1878, 213. " ： Zeitschrift毛皮katholische theologie " ， 1878年，
213 。 [140] cf.
[ 140 ]比照。 Martigny,
Dict.马蒂尼，字典。 des antiq.万antiq 。 chrét., Paris, 1877, p. chrét
，巴黎， 1877年，页 792 [141] de
Trinit. 792 [ 141 ]德trinit 。 VIII, 5, PL, XLII, 952 [142]
cf.八，五，特等，四十二， 952 [ 142 ]比照。 Garucci, Vetri ornati di figure in oro,
Rome, 1858 [143] cf. garucci ，韦特里奥尔纳蒂迪人物，破产管理署，罗马， 1858 [ 143 ]比照。
Martigny, Dict.马蒂尼，字典。
das antiq.之antiq 。 chret., Paris, 1877, p. chret
，巴黎， 1877年，页 515 [144]
cf. 515 [ 144 ]比照。 Marucchi, Elem. marucchi
，元素。 d'archaeol. -a rchaeol。
chret., Paris and Rome, 1899, I, 321;
De Rossi, Imagini scelte della BV Maria, tratte dalle Catacombe Romane, Rome,
1863 [145] adv. chret ，巴黎和罗马， 1899年，我和321个;德罗西， imagini scelte della
BV的玛丽亚， tratte黛勒catacombe romane ，罗马， 1863年[ 145 ] ADV的。 haer., V, 17, PG VIII, 1175 haer
，五， 17 ，编号第八， 1175 ，
The works
treating the various questions concerning the name, the birth, the life, and the
death of Mary, have been cited in the corresponding parts of this
article.工程治疗有关的各种问题的姓名，出生，生活和死亡的玛丽，被引用在相应的部分，这篇文章。 We add here only a few names of
writers, or of collectors of works of a more general character: BOURASSE, Summa
aurea de laudibus B. Mariae Virginis, omnia complectens quae de gloriosa Virgine
Deipara reperiuntur (13 vols., Paris, 1866); KURZ, Mariologie oder Lehre der
katholischen Kirche uber die allerseligste Jungfrau Maria (Ratisbon, 1881);
MARACCI, Bibliotheca Mariana (Rome, 1648); IDEM, Polyanthea Mariana, republished
in Summa Aurea, vols IX and X; LEHNER, Die Marienerehrung in den ersten
Jahrhunderten (2nd ed., Stuttgart,
1886).除此之外，我们这里只有几个名字的作家，或收藏的作品具有更一般的品格： bourasse
，总结aurea德laudibus乙mariae virginis ， OMNIA公司complectens quae德gloriosa virgine
deipara reperiuntur （ 13卷，巴黎， 1866年） ;好朋友， mariologie阶教明镜katholischen
kirche产品模具allerseligste jungfrau玛丽亚（拉蒂斯邦， 1881年） ; maracci ，书目马里亚纳（罗马， 1648 ）
;同上， polyanthea马里亚纳，再版，在总结aurea ，第一卷第九和第十;推迟，模具marienerehrung在Den ersten
jahrhunderten （第二版，斯图加特， 1886年） 。
Saint Mary
Magdalene, in the New Testament, is a woman so named from Magdala, a town near
Tiberias (now in Israel).圣抹大拉的马利亚，在新约圣经，是一名女子，所以命名为从麦塔喇，附近的一个镇太巴列（现在在以色列）
。 Jesus healed her
of evil spirits (see Luke 8:2) and, following her vigil at the foot of the cross
(see Mark 15:40), he appeared to her after his resurrection (see Matthew
28:9).耶稣愈合，她的邪灵（见路加福音8:2 ） ，继她的守夜活动在脚下过（见马克15:40 ） ，他在她看来，经过他的复活（见马太28:9
） 。 Mary Magdalene
was identified by Pope Gregory I with a sinful woman described as having
anointed the Lord's feet (see Luke 7:37-38) and with Mary the sister of Martha,
who also anointed Jesus (see John 12:3), although the Gospels support neither
tradition. The Eastern church maintains the distinction between the
three. The feast day of Mary Magdalene is July
22.抹大拉的马利亚被确定由罗马教皇格雷戈里我同是一个有罪的女人形容为具有选定主的脚（见路加福音7:37-38 ）
，并与玛丽的妹妹玛莎，他们还选定耶稣（见约翰12时03分） ，虽然福音既不支持传统。
东部教会保持二者之间的区别三个。节日抹大拉的马利亚是7月22日。
This subject
presentation in the original English
language这一主题演讲，在原有的英语
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question or comment to us: E-mail邮件发送问题或意见给我们：
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The main BELIEVE
web-page (and the index to subjects) is at http://mb-soft.com/believe/beliecha.html主要相信网页（和索引科目）
，是在http://mb-soft.com/believe/beliecha.html
The Early
Church早期教会
As early as the 2nd century, Christians
venerated Mary by calling her Mother of God, a title that primarily stresses the
divinity of Jesus.早在公元二世纪，基督徒崇敬玛丽致电她的天主之母，一个标题，主要是讲神的耶稣。 During the controversies of the 4th
century concerning the divine and human natures of Jesus, the Greek title
theotókos (Mother of God) came to be used for Mary in devotional and
theological writing.在争议过程中4世纪关于神和人的天性的耶稣，希腊语标题theotókos （天主之母）
，后来被用来玛丽在灵修及神学写作。 Nestorius, patriarch of Constantinople
(present-day Ýstanbul), contested this usage, insisting that Mary was mother of
Christ, not of God. nestorius ，牧的君士坦丁堡（即现在的天ýstanbul ）
，这一有争议的用法，坚持认为玛丽是母亲的基督，而不是神。 In 431, the Council of Ephesus
condemned Nestorianism and solemnly affirmed that Mary is to be called
theotókos, a title that has been used since that time in the Orthodox and Roman
Catholic churches.在431中，安理会的谴责以弗所景教，并郑重申明，玛丽是被称为theotókos
，商品可以被用来自那时起，在东正教和罗马天主教教堂。
The Middle
Ages中世纪
During the late Middle Ages (13th
century to 15th century), devotion to Mary grew dramatically.在中世纪后期（
13世纪至15世纪） ，对工作的热诚，以玛丽大幅增长。 One of the principal reasons was the
image of Christ that developed in the missionary efforts of the early Middle
Ages.其中一个主要的原因是图像基督发达国家在宣教士的努力，中世纪初。 To the extent that the Goths and other
tribes of central and northern Europe were Christian, they remained strongly
influenced by Arianism, a teaching that denied the divinity of
Christ.但以该哥特族和其他部族的中部和北部，欧洲基督徒，他们仍然强烈影响arianism ，教学否认基督的神。 In response, preaching and the arts of
this period particularly stressed Christ's divinity, as in the Byzantine
depictions of Christ as Pantokrator (universal and all-powerful ruler) and in
the western images of Christ as the supreme and universal
judge.对此，说教和艺术的这一时期特别强调基督的神性，在拜占庭式描绘基督为堡潘托克拉托尔（通用和所有强大的统治者）
，并在西方的形象基督为最高人民法院和普遍判断。 As Christ became an awe-inspiring,
judgmental figure, Mary came to be depicted as the one who interceded for
sinners.正如基督成了拿出大的威势来，主观臆断的数字，玛丽后来被描绘为一个人交错的，为罪人。 As the fear of death and the Last
Judgment intensified following the Black Plague in the 14th century, Mary was
increasingly venerated in popular piety as mediator of the mercy of Christ.
Her prayers and pleas were seen as theagency that tempered the stern justice
of Christ. Among the popular devotions that came into being at this time
were the rosary (a chaplet originally consisting of 150 Hail Marys in
imitation of the 150 Psalms in the psalter, later augmented by 15 interspersed
Our Fathers as penance for daily sins); the angelus recited at sunrise,
noon, and sunset; and litanies (invocations of Mary using such biblical
titles as Mystical Rose, Tower of David, and Refuge of
Sinners).由于死亡的恐惧和最后的审判力度以下黑死病，在14世纪，玛丽越来越崇敬流行孝道作为调停人的摆布基督，
她的祈祷和认罪被视为theagency即锻炼了严峻正义的喊声。其中广受欢迎的爱心表示应运而生在这个时候被玫瑰
（一chaplet原本构成的150个冰雹。 Marys在仿制的150个诗篇，在psalter ，后来再增15穿插我们的父辈为忏悔，为日常的罪孽） ;
钟吟诵在日出，正午，日落; litanies （调用玛丽使用这种圣经种之多，神秘的玫瑰，塔国宝，和避难的罪人） 。
Hymns, psalms, and prayers were
incorporated into the Little Office of the Blessed Virgin, in imitation of the
longer divine office recited or chanted by monks and
priests.赞美诗，圣歌，祈祷被纳入小厅小圣，在仿制的时间越长，神圣的办公室，背诵或呼喊着，由僧侣和神父。
Doctrine of
Immaculate Conception学说的圣母无染原罪瞻礼
The principal theological development
concerning Mary in the Middle Ages was the doctrine of the Immaculate
Conception.主要神学发展有关玛丽在中世纪是中庸的圣母无染原罪。 This doctrine, defended and preached by
the Franciscan friars under the inspiration of the 13th-century Scottish
theologian John Duns Scotus, maintains that Mary was conceived without original
sin.这一学说认为，捍卫和宣扬的济方济各会士，根据故事的灵感了十三世纪苏格兰神学家约翰duns scotus
，主张玛丽构思无原罪。 Dominican
teachers and preachers vigorously opposed the doctrine, maintaining that it
detracted from Christ's role as universal
savior.多米尼加教师和传教士大力反对学说，认为这有损于基督的角色，作为通用的救世主。 Pope Sixtus IV, a Franciscan, defended
it, establishing in 1477 a feast of the Immaculate Conception with a proper mass
and office to be celebrated on December
8.教皇Sixtus的四，方济，捍卫它，建立1477盛宴的圣母无染原罪观与正确的群众和办公室，以庆祝12月8日。 This feast was extended to the whole
Western church by Pope Clement XI in 1708.此宴是扩展到整个西方教会的教皇克莱门特十一大在1629
。 In 1854 Pope Pius
IX issued a solemn decree defining the Immaculate Conception for all Roman
Catholics, but the doctrine has not been accepted by Protestants or by the
Orthodox
churches.在1854年，教宗比约九发表严正法令界定圣母无染原罪为所有罗马天主教徒，但该学说并没有被接受，由新教徒或东正教教堂。
In 1950 Pope Pius XII solemnly defined
as an article of faith for all Roman Catholics the doctrine of the bodily
assumption of Mary into
heaven.在1950年，教宗比约十二郑重地界定为一个信条，为所有罗马天主教徒的教义身体假设佑成天堂。
Shrines神社
Marian shrines and places of pilgrimage
are found throughout the world.玛丽安神龛和地方朝圣地发现整个世界。 At Montserrat in Spain the Black
Virgin has been venerated since the 12th
century.在蒙特塞拉特在西班牙黑维尔京一直崇敬自12世纪。 The icon of Our Lady of
Czêstochowa has been venerated in Poland since the early 14th
century.该图标的圣母czêstochowa一直崇敬，在波兰初以来， 14世纪。 The picture of Our Lady of
Guadalupe commemorates an alleged apparition of Mary to Native American Juan
Diego in Mexico in
1531.该图片的圣母瓜达卢佩纪念据称apparition佑以美洲原住民胡安迭戈在墨西哥在1531年。 In the 19th century a number of
apparitions of Mary were reported that inspired the development of shrines,
devotions, and pilgrimages - for instance, in Paris (1830, Our Lady of the
Miraculous Medal ); Lourdes (1858, Our Lady of Lourdes ); Knock, in
Ireland (1879, Our Lady of Knock ); and Fatima, in Portugal (1917, Our
Lady of Fatima ).在19世纪的一些幻影玛利亚的人报告说，激发了发展的圣地，爱心，和阴影中-例如，在巴黎（ 1
830年，我们的夫人的神奇勋章） ;路德（ 1 858，我们的夫人的职业介绍所规例） ;爆震，在爱尔兰（ 1879年，
我们的夫人敲 ）和法蒂玛，在葡萄牙（ 1917年， 法蒂玛圣母 ） 。
Mary, the Blessed
Virgin圣母玛利亚，圣方
Advanced
Information 先进的信息
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
RE Brown et al.,
eds., Mary in the NT; RE Brown, "The Meaning of Modern NT Studies for an
Ecumenical Understanding of Mary," in Biblical Reflection on Crises Facing the
Church; WJ Cole, "Scripture and the Current Understanding of Mary among American
Protestants," Maria in Sacra Scriptura, VI; A. Greeley, The Mary Myth; JG
Machen, The Virgin Birth of Christ; J. McHugh, The Mother of Jesus in the NT; HA
Oberman, The Virgin Mary in Evangelical Perspective; R. Ruether, Mary: The
Feminine Face of the Church.重新布朗等人合编，玛丽在新台币;重新布朗， "的含义现代新台币研究，以四海一家的认识玛丽"
，在圣经中的思考所面临的危机，教会; WJ通信公司的柯尔， "经文和现在的认识玛利亚其中美国新教徒， "玛丽亚在骶scriptura ，六;甲greeley
，玛丽神话; jg machen ，维尔京基督诞生的J. mchugh ，母亲耶稣在新台币;公顷oberman ，圣母玛利亚在福音派观点;传译ruether
，玛莉：女性面对教会。
Ma'ry
ma'ry
Advanced Information 先进的信息
The Blessed
Virgin Mary该有福了圣母玛利亚
Catholic
Information 天主教资讯
Mary Magdalene,
Magdala抹大拉的马利亚，麦塔喇
General
Information 一般资料
Also, see:此外，见：
Mariology
mariology
Assumption
假设
Immaculate
Conception 圣母无染原罪瞻礼
Virgin
Birth 维尔京诞生