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International LightWorkerS

Knights of Mother Mary

Channelled by Carol Ann Tessier

Manual compiled by Jens Søeborg
LightWorker™ Knights of Mother Mary
This attunement is a special edition of the Order of Mary channeled by Carol Ann Tessier and a
part of the ….
LightWorker™ Knighthood Series (mostly by Carol Ann Tessier)
LightWorker™ Gnostic Templars (Jens Søeborg)
LightWorker™ Johannite Templars (Jens Søeborg)
LightWorker™ Knights of Archangel Michael - Order of Archangel Michael SE (C. A. Tessier)
LightWorker™ Knights of Divine Mercy - Order of the Divine Mercy SE (Carol Ann Tessier)
LightWorker™ Knights of Jean d’Arc - Order of Jean of the Arch SE (Carol Ann Tessier)
LightWorker™ Knights of Mother Mary - Order of Mary SE (Carol Ann Tessier)
LightWorker™ Knights of Mary Magdalene - Order of Mary Magdalene SE (Carol Ann Tessier)
LightWorker™ Knights of Melchiezedek - Order of Melchizedek SE (Carol Ann Tessier)
LightWorker™ Knights of Metatron - Order of Metatron SE (Carol Ann Tessier)
LightWorker™ Knights of Saint German - Order of Saint Germain SE (Carol Ann Tessier)
LightWorker™ Knights of the Holy Grail - Order of the Holy Grail SE (Carol Ann Tessier)
LightWorker™ Knights of the Rosary - Order of the Rosary SE (Carol Ann Tessier)
LightWorker™ Knights of the Round Table (Andrea Baginski & Jens Søeborg)
LightWorker™ Knights Templars (Jens Søeborg)

The Order of Mary

This order is a very special order that is open to all who love and
understand the teaching and wisdom to Mother Mary. Reciting the
Rosary brings us and our consciousness closer to God, Jesus and our
Guardian Angels.

Mother Mary was chosen by God to bring His Son into our world for
redemption of our sins. If you are in need of prayer or guidance just
call upon the name of Mary. She has appeared to many, to bring
Divine Messages from God.

Mary sends her Love, Peace and Blessings to everyone.

God Bless You!

Mary, mother of Jesus

Little is known of Mary's personal history from the New Testament.
She was a relative of Elizabeth, wife of the priest Zechariah of the
priestly division of Abijah, who herself was of the lineage of Aaron
(Luke 1:5; 1:36). By tradition, she was the daughter of Anne and
Joachim. Mary resided at Nazareth in Galilee, presumably with her
parents, while betrothed to Joseph of the House of David (Luke
1:26). It has sometimes been argued that she, too, must have been
a descendant of King David.

During their betrothal the first stage of a Jewish marriage, during which the couple are not ever
permitted to be alone together under one roof, hence may not yet cohabit, despite already being
husband and wife in legal terms the angel Gabriel announced to her that she was to be the
mother of the promised Messiah by conceiving him through the Holy Spirit, the power of the
Most High (the Annunciation, Luke 1:35). When Joseph was told of her conception by the Holy
Spirit, he was afraid; but "an angel of the Lord" commanded him in a dream to be unafraid and
take his wife to his home, which Joseph obediently did, thereby formally completing the
wedding rites (Matthew 1:18-25).
Since the angel had told Mary that Elizabeth, having previously been barren, was now herself
pregnant by the power of the word of God, Mary then hurried to visit her relation, who was
living with her husband Zechariah in a city of Judah in the hill country (probably at Juttah,
Joshua 15:55; 21:16, in the neighbourhood of Maon), at a considerable distance (about 160 km)
from Nazareth (Luke 1:39). Immediately on entering the house she was saluted by Elizabeth as
the mother of her Lord, and then forthwith gave utterance to her hymn of thanksgiving (Luke
1:46-56; comp. 1 Samuel 2:1-10) commonly known as the 'Magnificat.

After three months Mary returned to her house. Shortly

before her own confinement a decree of Augustus (Luke
2:1) required that Mary and Joseph should proceed to
Bethlehem (Micah 5:2), some 80 or 90 miles (about 130
kilometers) from Nazareth; and while there they found
shelter in the inn (a shelter-place provided for strangers, cf.
Luke 2:6,7). But as the inn was crowded, Mary had to retire
to a place among the cattle.

There Mary gave birth to her son, whom Joseph in

accordance with the angel's instruction called Jesus,
because he was to save his people from their sins (Matthew
1:21). This was followed by Jesus' circumcision, his presen-
tation to the Lord, the visit of the Magi, the family's flight
into Egypt, their return after the death of King Herod the
Great about 2/1 BCE and taking up residence in Nazareth
(Matthew 2). Mary apparently remained in Nazareth for
thirty uneventful years.

Mary is involved in an incident during the only event in Jesus’ early adult life that is recorded:
his going up to Jerusalem when twelve years of age, where he was found among the teachers in
the temple (Luke 2:41-52). Probably some time between this event and the opening of Jesus’
public ministry Mary was widowed, for Joseph is not mentioned again.

After Jesus’ baptism by His cousin, John "the Baptist" (in which the
Holy Spirit came down and rested upon Jesus "like a dove"), and His
temptations by the Devil in the desert wilderness, Mary was present
at the marriage in Cana, where Jesus worked his first public miracle,
at her intercession (John 2:1-11).

After this event, there are some events with Mary present along with
her other sons (James, Joseph, Simon and Judas) and sometimes
her daughters (never named). We find her at the Cross along with
her sister Mary, and Mary Magdalene, Salome and other women
(John 19:26). Mary, cradling the dead body of her Son, is a common
motif in art, called a "pietà" or "piety".

After the Ascension, of about 120 people gathered in the Upper Room on the occasion of the
election of Matthias to the vacancy of Judas, Mary is the only person mentioned by name other
than the eleven Apostles and the candidates (Acts 1:12-26, especially v. 14 though it is said that
Jesus’ brothers were there as well in this verse). From this time, she wholly disappears from the
historical, Biblical accounts, although it is held by some Christian groups that she is again
portrayed as the heavenly Woman of Revelation (Revelation 12:1). Her death is not recorded in
Later Christian writings and traditions
According to the Gospel of James, which, though not part of the New
Testament, contains biographical material about Mary considered
"plausible" by some Orthodox and Catholic Christians, she was the
daughter of Joachim and Anna. Before Mary's conception, Anna had been
barren, and her parents were quite old when she was conceived. They took
her to live in the Temple in Jerusalem when she was three years old, much
like Hanna took Samuel to the Tabernacle, as recorded in the Old
Testament (Tanakh, Hebrew Bible).

According to Roman Catholic and Eastern Orthodox tradition, between three and fifteen years
after Christ's Ascension, in either Jerusalem or Ephesus, Mary died; while surrounded by the
apostles. Later, when the apostles opened her tomb, they found it empty, and concluded that she
had been bodily assumed into Heaven. ("Mary's Tomb" - a tomb in Jerusalem is attributed to
Mary, but it was unknown until the 6th century.)

Mary in the Qur'an

Mary, mother of Jesus, enjoys a singularly distinguished and honoured position amongst
women in The Qur'an: She is the only woman directly named in The Book; declared (uniquely
along with Jesus) to be a Ayat Allah or Sign of God to mankind (23.50); as one who "guarded
her chastity" (66.12); an obedient one (66.12); chosen of her mother and dedicated to God whilst
still in the womb to the God (3.36); uniquely (amongst women)

Accepted into service by God (3.37); cared for by the High

Priest Zakariya (Zecharias) (3:37); that in her childhood she
resided in the Temple and uniquely had access to Al-Mihrab
(understood to be the Holy of Holies), and was provided with
heavenly 'provisions' by God (3:37); a Chosen One (3.42); a
Purified One (3.42); a Truthful one (5.75); a fulfilment of
Prophecy (66.12); a vessel for the Spirit of The-God breathed
into her (66.12); her child conceived through "a Word from
God" (3.45); and "exalted above all women of The Universes"

The Qur'an relates detailed narrative accounts of Maryam

(Mary) in two places: 3:35-47 and 19:16-34. The account given
in (Sura 19 of) The Qur'an is nearly identical with that in The
Gospel according to Luke, and it should be noted that both of
these (Luke, Sura 19) begin with an account of the visitation of
an angel upon Zakariya (Zecharias) and Good News of the
birth of Yahya (John), followed by the account of the

It should also be noted that the account in (Sura 3 of) The Qur'an tracks the accounts in
Apocrypha, namely the Gospel of Pseudo-Matthew and infancy gospel of James the Just,
regarding the use of 'rods' to determine a guardian/husband after she reached the age of puberty
(3.44), and, the account of the scandal caused upon the discovery of her with child (19.27-28),
both of which are not recorded in the canonical Gospels.

Finally, the Qur'an describes Mary as "sister of Harun" (19.28-29) and "daughter of Imran"
(66.12). Harun is the Arabic form of the Hebrew Aaron, while Imran is an Arabic form of the
Hebrew Amram. Amran was the father of "Aaron, Moses and Miriam" in the Old Testament
(Numbers 26.59).
The Immaculate Conception
The Immaculate Conception is a Catholic doctrine that
asserts that Mary, the mother of Jesus, was preserved by
God from the stain of original sin at the time of her own
conception. Specifically, the doctrine says she was not
afflicted by the privation of sanctifying grace that afflicts
mankind, but was instead filled with grace by God, and
furthermore lived a life completely free from sin. It is
commonly confused with the doctrine of the virgin birth,
though the two doctrines deal with separate subjects. Mary
was conceived by normal biological means, but her soul was
acted upon by God (kept "immaculate") at the time of her

The Immaculate Conception was solemnly defined as a dogma by Pope Pius IX in his
constitution Ineffabilis Deus, published December 8, 1854 (the Feast of the Immaculate
Conception). The Feast of the Immaculate Conception of Mary had been established in 1483 by
Pope Sixtus IV who stopped short of defining the doctrine as a dogma of the Catholic Faith, thus
giving Catholics freedom to believe in this or not; this freedom had been reiterated by the
Council of Trent. The existence of the feast was a strong indication of the Church´s belief in the
Immaculate Conception, even before its 19th century definition as a dogma.

The Catholic Church believes the dogma is supported by

scripture (e.g. her being greeted by Angel Gabriel as "full of
Grace"), and by the writings of many of the Church
Fathers, either directly or indirectly, and often calls Mary
the Blessed Virgin (Luke 1:48). Catholic theology maintains
that since Jesus became incarnate of the Virgin Mary, she
needed to be completely free of sin to bear the Son of God,
and that Mary is "redeemed 'by the grace of Christ' but in a
more perfect manner than other human beings"

In the Catholic Church, the Feast of the Immaculate

Conception on 8 December is generally a Holy Day of
Obligation, and a public holiday in countries where
Catholicism is predominant. Prior to the spread of this
doctrine, December 8 was celebrated as the Conception of
Mary, since September 8 is the Feast of the Nativity of

Mary's Age
While the teaching of the Catholic Church that Mary was a virgin is not accepted by a number of
liberal Christian scholars who argue that the Greek term parthenos in Luke 1:27 does not
necessarily have to mean "virgin [intacta]" but that there is also evidence for it signifying any
"young woman", it is generally agreed that Mary was very young when she conceived Jesus. On
the other hand, the "young woman" evidence is based on the Isaiah prophecy hundreds of years
prior and is taken from the Hebrew language. Other Christian scholars point out that Joseph
"kept her a virgin until she gave birth to a Son" in Matthew 1:25, and it is difficult for the
meaning to be "young woman" and not "virgin," as well as the fact that a young woman
conceiving would not be much of a sign as a virgin conceiving. Some insight into traditions
concerning her later life, e.g., that she died between three and 15 years after the crucifixion of
Jesus, can be found in the New Testament Apocrypha. Assuming that Jesus died in his 30s,
there is also little reason to doubt that his mother could still be alive at the time of his death, or
that she could have witnessed it (cf. Jn 19:25).
Virgin Birth of Jesus - Nativity of Jesus
The Apostles' Creed and Nicene Creed both refer to Mary as
"the Virgin Mary". This alludes to the belief that Mary
conceived Jesus through the action of God the Holy Spirit, and
not through intercourse with Joseph or anyone else. That she
was a virgin at this time is affirmed by Eastern Christianity,
Roman Catholicism and by many (though not all) Protestants.
Denial of this is considered heretical by Catholics and Eastern
Orthodox (and Evangelicals) alike.

Historic Christianity, including modern-day Roman

Catholicism and Eastern Orthodoxy, teaches that she was a
virgin before, during, and after giving birth to Jesus. Islam
also takes this position, which is stated explicitly in the Quran
(3:47). Some Protestants also hold this view, while many
others believe that she was a virgin when she gave birth to Jesus, but that she later was not and
had other children with her husband, Joseph. Catholics and Orthodox explain references to
Jesus' brothers as either cousins, or as step-brothers who were Joseph's children by a prior
marriage. Pope Boniface VIII denied the virginity of Mary.

Persons who are neither Christians nor Muslims generally doubt that Mary was a virgin when
she gave birth to Jesus. A common view by non-Christian sources speculates that Mary had
relations with a Roman soldier and then married Joseph who protected her from the harsh
Jewish laws of the time which would have sentenced her to death by stoning for such an act.
This version is recorded by Origen in the third century and attributed to Celsus of the second
century, who said he heard it from a Jew, in Origen's Contra Celsum 1.28-32.

The Gospel of Matthew describes Mary as a virgin who fulfilled the prophecy of Isaiah 7:14. The
Hebrew word almah that appears in this verse, and the Greek word parthenos that Jews used to
translate it in the Greek Septuagint that Matthew quotes here, have been the subjects of dispute
for almost two millennia. This disagreement is related to the question of whether Isaiah 7:14 is a
prophecy of Jesus' birth. Regardless of the meaning of this verse, it is clear that the authors of
the Gospel of Matthew and the Gospel of Luke asserted that Mary had "no relations with man"
before Jesus' birth.

Perpetual Virginity of Mary

That Mary remained a virgin after the birth of Jesus is a
doctrinal stance of the Catholic and Eastern Orthodox
churches. Of the early fathers of the Church, only Tertullian
seems to have questioned the teaching.

The question of Mary's virginity is related to the interpretation

of the New Testament references to Jesus' "brothers". Those
who defend the doctrine of Mary's perpetual virginity point out
that Aramaic, the language spoken by Christ and his disciples,
lacked a specific word for "cousin," so that the word "brother"
was used instead. This is also true in Hebrew, and there are
several places in the Old Testament that use the word "brother" to mean nephew or cousin.
Others argue that Jesus' "brothers" were sons of Joseph by a previous wife - and thus Jesus'
stepbrothers, who would have been regarded as his half-brothers by the people Jesus and Mary
lived alongside, who were unaware of Jesus' divinity and assumed him to be the son of Joseph.
(For more details, see this section of the article on James the Just.)

The most prominent leaders of the Reformation, Luther, Zwingli, and Calvin also defended the
perpetual virginity of Mary against those who questioned it. But by the 17th century, the
Catholic and Protestant churches came to see Mary as a major point of division, and Protestant
theologians began arguing that Mary did not remain a virgin and that the "brothers" of Jesus
were indeed his half-brothers, sons of Mary and Joseph. Today most Protestants reject the
doctrine of Mary's perpetual virginity.

Islam teaches that Mary conceived Jesus as a virgin, but that Jesus had a single parent (Mary)
and was not the Son of God. Muslims also believe that Mary remained a virgin for her entire life.

Mary's assumption
For Eastern Orthodox and Roman Catholics alike, Mary's
assumption, i.e., the lifting up of her body into Heaven after
her death is seen as a concrete and present instance of the
resurrection of the body, a belief integral to Christian
theology and found in the creeds.

The belief in the corporeal assumption of Mary was formally

declared to be dogma by Pope Pius XII in 1950; Roman
Catholics must therefore hold the doctrine as true. Pope Pius
XII states in Munificentissimus Deus [1]: "[W]e pronounce,
declare, and define it to be a divinely revealed dogma: that
the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her
earthly life, was assumed body and soul into heavenly glory. Hence if anyone, which God forbid,
should dare willfully to deny or to call into doubt that which we have defined, let him know that
he has fallen away completely from the divine and Catholic Faith." This is an example of an
invocation of papal infallibility. The Feast of the Assumption is celebrated on August 15.

The promulgated dogma is not worded so as to force the issue as to whether she experienced
death prior to her Assumption, as there is no theological basis for doing so. Ludwig Ott (Bk. III,
Pt. 3, Ch. 2, §6) states that "the fact of her death is almost generally accepted by the Fathers and
Theologians, and is expressly affirmed in the Liturgy of the Church," to which he adduces a
number of helpful citations, and concludes that "for
Mary, death, in consequence of her freedom from
original sin and from personal sin, was not a
consequence of punishment of sin.

However, it seems fitting that Mary's body, which was

by nature mortal, should be, in conformity with that
of her Divine Son, subject to the general law of
death." In keeping with the historical consensus of
the Church, Pius XII himself almost certainly rejected
the notion of Mary's "immortality" (the idea that she
never suffered death) in favor of the more widely
accepted understanding that her assumption took
place after her physical death.

The Doctrine in Eastern and Oriental Orthodoxy

The tradition of the Eastern Orthodox Church holds that Mary died, and that after her death and
burial, she was not resurrected but that her body was miraculously transposed into heaven, as
was the body of Enoch, Moses and Elijah. This two-fold event is celebrated as the Dormition
("falling asleep") of the Theotokos. The Feast of the Dormition is celebrated on August 15, and is
preceded by a fourteen day fast from meat and dairy products, the third longest fast of the
liturgical year after Great Lent and Winter Lent. Despite the great importance of this feast in the
Orthodox liturgical calendar, it is not considered a matter of dogma as in the Catholic Church
(dogmatization of the Dormition for the Roman Catholic Church was formalized by a Roman
Catholic pope after the Great Schism, whose authority Eastern Orthodox did not recognize).

Religious attitudes towards Mary

Roman Catholic, Orthodox and many Anglican Christians venerate Mary, as do the non-
Chalcedonian or Oriental Orthodox, a communion of churches that has been traditionally
deemed monophysite (such as the Coptic Orthodox Church of Egypt and the Ethiopian
Tewahedo Church). This veneration especially takes the form of prayer for intercession with her
Son, Jesus Christ. Additionally it includes composing poems and songs in Mary's honour,
painting icons or carving statues representing her, bowing or kneeling before such images as a
token of respect to the one portrayed by them, and conferring titles on Mary that reflect her
exalted position among the saints. She is also one of the most highly venerated saints in both the
Roman Catholic and the Eastern Orthodox Church; several major feast days are devoted to her
each year.

Protestants have generally been less enthusiastic about

the veneration of the Virgin than their Catholic and
Orthodox cousins, often arguing that if too much
attention is focused on Mary, there is a danger of
detracting from the worship due to God alone. By
contrast, certain documents of the Second Vatican
Council, such as chapter VIII of the dogmatic
constitution Lumen Gentium describe Mary as higher
than all other created beings, even angels: "she far
surpasses all creatures, both in heaven and on earth";
but still in the final analysis, a created being, solely
human - not divine - in her nature. On this showing,
Catholic traditionalists would argue that there is no
conflation of the human and divine levels in their
veneration of Mary.

The major origin and impetus of veneration of Mary

comes from the Christological controversies of the early
church - many debates denying in some way the divinity
or humanity of Jesus Christ. So not only would one side
affirm that Jesus was indeed God, but would assert the
conclusion that Mary was the mother of God.

Both Roman Catholics and Orthodox make a clear distinction between such veneration (which is
also due to the other saints) and adoration which is due to God alone. (The term worship is used
by some theologians to subsume both sacrificial worship and worship of praise, e.g. Orestes
Brownson in his book Saint Worship. The word "worship", while commonly used in place of
"adoration" in the modern English vernacular, strictly speaking implies nothing more than the
acknowledgement of "worth-ship" or worthiness, and thus means no more than the giving of
honor where honor is due [e.g. the use of "Your Worship" as a form of address to judges in
certain English legal traditions].

"Worship" is sometimes used in this sense in Catholic literature when referring to the
veneration of the Blessed Virgin and other saints). Mary, they point out, are not of herself
divine, and has only such powers to help as are granted to her by God in response to her prayers.
Such miracles as may occur through Mary's intercession are ultimately the result of God's love
and omnipotence. Roman Catholicism distinguishes three forms of honor: latria, due only to
God, and usually translated by the English word adoration; hyperdulia, accorded only to the
Blessed Virgin Mary, usually translated simply as veneration; and dulia, accorded to the rest of
the saints, also usually translated as veneration. The Orthodox distinguish between worship and
veneration but do not accept a sort of "hyper"-veneration only for the Theotokos.

The surge in the cult of Mary in the High

Middle Ages owes some of its initial
impetus to Bernard of Clairvaux. Bernard
expanded upon Anselm of Canterbury's
role in transmuting the sacramental ritual
Christianity of the Early Middle Ages into a
new, more personally held faith, with the
life of Christ as a model and a new
emphasis on the Virgin Mary. In opposition
to the rational approach to divine
understanding that the schoolmen
adopted, Bernard preached an immediate
faith, in which the intercessor was the
Virgin Mary. "the Virgin that is the royal
way, by which the Savior comes to us."
"Bernard played the leading role in the
development of the Virgin cult, which is
one of the most important manifestations
of the popular piety of the twelfth century.
In early medieval thought the Virgin Mary
had played a minor role, and it was only
with the rise of emotional Christianity in
the eleventh century that she became the
prime intercessor for humanity with the

Some early Protestants venerated and

honoured Mary. Martin Luther said Mary
is "the highest woman," that "we can never
honour her enough," that "the veneration
of Mary is inscribed in the very depths of the human heart," and that we should "wish that
everyone know and respect her." John Calvin said, "It cannot be denied that God in choosing
and destining Mary to be the Mother of his Son, granted her the highest honour." Zwingli said,
"I esteem immensely the Mother of God," and, "The more the honour and love of Christ
increases among men, so much the esteem and honor given to Mary should grow." Thus the idea
of respect and high honour was not rejected by the first Protestants; but, they came to criticize
the Catholics for blurring the line, between high admiration of the grace of God wherever it is
seen in a human being, and religious service given to another creature.

The Roman Catholic practice of celebrating saints' days and making intercessory requests
addressed especially to Mary and other departed saints they considered (and consider) to be
idolatry. With the exception of some portions of the Anglican Communion, Protestantism
usually follows the reformers in rejecting the practice of directly addressing Mary and other
saints in prayers of admiration or petition, as part of their religious worship of God.

Protestants will not typically call the respect or honour that they may have for Mary veneration
because of the special religious significance that this term has in the Catholic practice.