RELIGIOUS ENCYCLOPEDIA
Mary, Mother of Jesus Christ Mason, John Mitchell
Jungfrau Maria, Regensburg, 1881; H. Lasserre, Our Lady of Lourdes, Leamington, 1886; idem, Miraculous Episodes of Lourdes, ib. 1884; R. Montague, The Sower and the Virgin, ib. 1887 (against the Immaculate Conception); J. B. Terrien, La Mere de Dieu, 2 vols., Paris, 1900 (Roman Catholic); J. J. I. von Dollinger, Das Papstthum, pp. 282 sqq., 533-534, Munich, 1892; J. Wilhelm and T. B. Scannell, Manual of Catholic Theology, ii. 122-126, 208-224, London, 1898; J. S. Mulholland, The World's Madonna; a Hist, of the Blessed Virgin Mary, ib. 1909.
On Mary in literature and art consult: W. B. Marriott, The Catacombs, pp. 1-63, London, 1870; J. S. Northcote and W. S. Brownlow, Roma Sotteranea, ii. 133 sqq., ib. 1879; V. Schultze, Archaologische Studien uber altchristliche M onumente, Vienna, 1880; idem, Die Katakomben, pp. 150 sqq., Leipsic, 1882; B. Eckl, Die Madonna als Gegenstand christlicher Kunstmalerei, Brixen, 1883; J. Liell, Darstellungen der . Jungfrau auf den Kunstdenkmalern der Katakomben, Freiburg, 1887; A. Mussafia, in Sitzungsberichte der Wiener Akademie, vols, cxiii., cxv., cxix., 1887-89 (on medieval legends); H. A. Guerber, Legends of the Virgin with Special Reference to Art, London, 1896; E. M. Hurll, The Madonna in Art, ib. 1898; A. Venturi, The Madonna. A pictorial Representation of the Mother of Christ, London, 1902; E. L. Taunton, The Little Office of our Lady, ib. 1903; Mrs. A. B. Jameson, Legends of the Madonna, ib. 1904; A. Bartle, The Madonna of the Poets, ib. 1906; M. Siebert, Die Madonnendarstellung in der altniederlandischen Kunst von Jan van Eyck bis zu den Manieristen, Strasburg, 1906.
MARY MAGDALENE (Mary of Magdala): The
most devoted of the female followers of Jesus. She has been confused with two other persons mentioned in the New Testament; with the " woman which was a sinner " of Luke vii. 36 sqq., byreason of which she has been supposed to have been of profligate character, and with Mary of Bethany. The first of these identifications is probably due to the mention of Mary in Luke viii. 2, but is made unlikely by the statement in Luke viii. 1, while it appears from verse 2 and Mark xvi. 1, that Mary Magdalene had been healed by Jesus of a mental disease. The second identification is shown unlikely by the total difference appearing in the accounts of the two. Mary of Bethany belonged to a highly respected family living near Jerusalem, and remained in the immediate circle of her family, while, according to her name, Mary of Magdala belonged to a place in Galilee (Matt. xv. 39), and devoted herself wholly to the service of the Master. She was the first visitor to the grave on Easter morning and was the first to see Jesus after his resurrection (John xx.). She has a considerable part in the legend and art of the Church. One legend takes her to France and makes her an ascetic there. The eastern story carries her to Ephesus and makes her a companion of John. The paintings which depict her as a penitent are many and well known. The mystery plays of the Middle Ages also portrayed her as in league with Lucifer until Jesus appeared and effected her conversion. It is time that her name be dissevered from the associations with which it has so long been connected and that she be given her due as a devoted disciple of Jesus. (Karl Burger-)".)
Bibliography: DB, iii. 214-216; EB, iii. 2970-71; KL, viii. 735-739 (identifies Mary of Magdala, Mary of Bethany, and the sinner of Luke vii.). On Mary in art: J. E. Wessely, Iconographie Gottes und der heiligen, pp. 288 sqq., Leipsic, 1874; Mrs. Jameson, Sacred and Legendary Art, i. 363-404, Boston, 1893. On the mystery plays, H. Kurz, Geschichte der deutschen Literatur, i. 722 sqq., Leipsic, 1853.
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MASON, FRANCIS: Baptist missionary; b. at York, England, Apr. 2, 1799; d. at Rangoon, Burma, Mar. 3, 1874. He was educated at home by a retired naval officer and in 1818 came to the United States, where he worked at the shoemaker's trade until 1824. In 1827 he entered the Newton Theological Seminary and in 1830 was sent to Burma by the Baptist Missionary Union. There he became the successor of G. D. Boardman in his work among the Karens. He learned not only the Karen language in all its dialects, but also many other Eastern tongues. He translated the Bible into two of the Karen dialects, the New Testament into a third, also several religious works, and edited the Morning Star, a Karen monthly. He wrote: The Karens or Memoir of Ko Thah-Byu (Tavoy, 1842) ; Synopsis of the Grammar of the Karen Language (1846); Natural Productions of Burmah (Maulmain, 1850); Flora Bur -manica (Tavoy, 1851); Ttnasserim, or the Fauna, Flora, Minerals, and Nations of British Burmah and Pegu (1852; 2d edition, enlarged, Rangoon, 1860); Pali Grammar (Toungoo, 1868) ; and Story of a Working Man's Life (an autobiography; New York, 1870); he also translated Kachchayano's Pali Grammar (Calcutta, 1848).
MASON, JOHN MITCHELL: Associate Reformed divine and educator; b. in New York Mar. 19, 1770; d. there Dec. 26, 1829. He was graduated from Columbia College in 1789; studied theology with his father for two years, then went to Edinburgh for further study in 1791; was pastor of the Cedar St. Church, New York (his father's), 1793-1810; founded a new church, subsequently located in Murray St., New York, 1810; was provost of Columbia College, 1811-16; president of Dickinson College, Carlisle, Pa., 1821-24. In 1822 he transferred his ecclesiastical relations to the Presbyterian Church. He became eminent in his denomination through his services to the cause of education of the ministry and by his advocacy of a more frequent communion service. In the latter connection his pamphlet Letters on Frequent Communion (New York, 1798) was noteworthy; in the former his services in calling the attention of his coworkers to the necessity of providing a supply of ministers educated in America for the American churches led to his being appointed in 1802 on a commission to draft a plan for a theological seminary, and finally to his appointment as first professor of the institution in 1804. It was opened, apparently in his home in New York city, November 1, 1805. The course of study lasted five years. He established The Christian's Magazine in 1807 and himself wrote most of what appeared in its pages, the substance being a friendly controversy with Bishop Hobart on episcopacy. He was also one of the founders of the American Bible Society. Dr. Mason was eminent as a preacher, speaking without notes and with great eloquence; and he was often called upon as orator on national and patriotic occasions. His writings were collected by his son Ebenezer (4 vols., New York, 1832, new ed. enlarged, 1849). Bibliography: J. Van Vechten, Memoirs of John Mitchell
Mason, 2 vols., New York, 1856; W. B. Sprague, Annals
of the American Pulpit, iv. 1-26, ib. 1858.
Mason Mass