Early Christians Did Worship The MaryBismillah Hir Rehman Ir Raheem
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Early Christians Did Worship The Mary
Mary a part of Trinity?
Trinity and Mary
Early Christians and some even today consider Mary as part of Trinity and "Mother of God".
"Mary is Mother of God"
"495 ... In fact, the One whom she conceived as man by the Holy Spirit, who truly became her son according to the flesh, was none other than the Father's eternal Son, the second person of the Holy Trinity. Hence the Church confesses that Mary is truly "Mother of God" (Theotokos)." [Catechism of the Catholic Church, page 125]
"The relationship between the Holy Trinity and Mary is alluded to in Scripture. The account of the Annunciation in the Gospel of Luke suggests how the Trinity is involved in the conception and birth of Jesus Christ.
The Angel Gabriel said to Mary, “The Holy Spirit will come upon you, and the power of the Most High [the Father] will overshadow you; therefore the child to be born [from you] will be called holy, the Son of God”. (Luke 1:35, RSV CE, emphasis added)
The coming upon Mary is the Holy Spirit, acting to bring the humanity of the Son into being in the womb of Mary. The overshadowing of Mary is the Father, willing the Incarnation through providentially directing everything to this event as the purpose and goal of creation. The birth from Mary is the Son “taking the form of a servant, being born in the likeness of men” humbling Himself and “becoming obedient unto death … on a cross”. (Philippians 2:7-8) The child that is born of Mary is called holy, not only because He is consecrated to God but also because He is God in the flesh."
Source = http://www.wf-f.org/05-2-BVM-Trinity.html
Catohlic website further proves Mary as "Mother of God" with several explanation
"Called in the Gospels "the mother of Jesus," Mary is acclaimed by Elizabeth, at the prompting of the Spirit and even before the birth of her son, as "the mother of my Lord." In fact, the One whom she conceived as man by the Holy Spirit, who truly became her Son according to the flesh, was none other than the Father’s eternal Son, the second Person of the Holy Trinity. Hence the Church confesses that Mary is truly "Mother of God" (Theotokos). (CCC 495)
Mary is the Mother of God precisely because Jesus Christ, her Son, is God. And when Mary gave birth, she did not give birth to a nature, or even two natures; she gave birth to one, divine Person. To deny this essential truth of the faith, as the Council of Ephesus (A.D. 431) declared, is to cut oneself off from full communion with Christ and his Church. The first of many "anathemas" that would be accepted by the Council decreed: "If anyone does not confess that God is truly Emmanuel, and that on this account the Holy Virgin is the Mother of God (for according to the flesh she gave birth to the Word of God become flesh by birth), let him be anathema."
Source = http://www.catholic.com/magazine/articles/how-can-mary-be-god%E2%80%99s-mother
Mary's privileged relationship with the Trinity therefore confers on her a dignity which far surpasses that of every other creature. The Council recalls this explicitly: because of this "gift of sublime grace" Mary "far surpasses all creatures" (Lumen gentium, n. 53).
Another Christian site defines the important role of Mary in life of Jesus and goes on uplifting her status as part of trinity
Trinity and Paganism
"After reading the accounts of Jesus and Mary the question which resounds loud and clear is:
Could it be that Mary’s place in the Holy Trinity is greater than we realise, could the Holy Ghost be the feminine power of God?
The answer might possibly be:
"Yes, if we have God the Father and Christ the Son, then it is possible for Mary to truly be the ‘Mother of God’ a feminine power and divine force within Her own right. In this She would complete the Holy Trinity, and take Her place within it as the Holy Ghost."
Source = http://www.sol.com.au/kor/21_01.htm
But, to be more particular as to the nation we are now writing of, Arabia was of old famous for heresies; which might be in some measure attributed to the liberty and independency of the tribes. Some of the Christians of that nation believed the soul died with the body, and was to be raised again with it at the last day: these Origen is said to have convinced. Among the Arabs it was that the heresies of Ebion, Beryllus, and the Nazareans, and also that of the Collyridians, were broached, or at least propagated; the latter introduced the Virgin Mary for God, or worshipped her as such offering her a sort of twisted cake called collyris, whence the sect had its name.
This notion of the divinity of the Virgin Mary was also believed by some at the Council of Nice, who said there were two gods besides the Father viz. Christ and the virgin Mary, and were thence named Mariamites. Others imagined her to be exempt from humanity, and deified; which goes but little beyond the popish superstition in calling her the complement of the Trinity, as if it were imperfect without her. This foolish imagination is justly condemned in the Koran as idolatrous, and gave a handle to Mohammed to attack the Trinity itself. [George Sale, The Koran, IX Edition of 1923, J B Lippincott Company, London, p. 25]
Further Edward Gibbon in his book The History of The Decline & Fall Of The Roman Empire says:
The Christians of the seventh century had insensibly relapsed into a semblance of paganism: their public and private vows were addressed to the relics and images that disgraced the temples of the East: the throne of the Almighty was darkened by the clouds of martyrs, and saints, and angels, the objects of popular veneration; and the Collyridian heretics, who flourished in the fruitful soil of Arabia, invested the Virgin Mary with the name and honours of a goddess
[George Sale, The Koran, IX Edition of 1923, J B Lippincott Company, London, p. 25]
"And [beware the Day] when Allah will say, "O Jesus, Son of Mary, did you say to the people, 'Take me and my mother as deities besides Allah ?'" He will say, "Exalted are You! It was not for me to say that to which I have no right. If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen."
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