Academic literature on the topic 'Anne (mother of the virgin mary), saint'
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Journal articles on the topic "Anne (mother of the virgin mary), saint"
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Ihnat, Kati. "Early Evidence for the Cult of Anne in Twelfth-Century England." Traditio 69 (2014): 1–44. http://dx.doi.org/10.1017/s0362152900001902.
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Despite scholarly attention on its later medieval popularity, the feast of Anne, the mother of the Virgin Mary, first appeared in the West in twelfth-century England. The earliest surviving liturgical texts for the feast were composed in the 1130s by Osbert of Clare, prior of Westminster, for Worcester Cathedral. They attest to the novelty of the celebration and the process by which a saintly identity was constructed for Anne, an apocryphal figure. To understand why Anne began to be celebrated at this time and how her liturgy was crafted, this article explores Osbert's texts in their devotional context. A lively monastic cult of the Virgin Mary in England provides an important backdrop to the emergence of the celebration of Anne. Debates about the Anglo-Saxon feast of Mary's Conception were especially influential, and a comparison between the liturgical texts for the feast of the Conception and the feast of Anne yields striking parallels. This suggests that the liturgy for Anne both drew on and supported the contentious feast of the Conception. At the same time, Anne was presented as a monastic role model, a virtuous and chaste woman with special appeal for nuns. The history and identity of Anne were therefore deeply embedded in trends of monastic devotion to Mary as Anne was shaped into a deserving mother of her illustrious offspring but also as a worthy saint in her own right.
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Thomas, William A. "On the Development of the Mariological Thought and Marian Devotion of Pope Saint John Paul II. Marian Doctor of the Church?" Roczniki Teologiczne 69, no. 5 (2022): 27–37. http://dx.doi.org/10.18290/rt22695.2.
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The complexity of Mariology is such that it can only be described by typology or by relationships. Pope Saint John Paul II develops both of these methodologies in dealing with the role of the Virgin Mary as Mother of the Church, a personal Mother to each human being and Mother of the Word Incarnate. This short paper looks at some of the writings and footnotes which are contained therein which show his love of certain Fathers of the Church such as Saint Bernard of Clairvaux and Saint Louis Marie Grignion de Montfort. In addition to the documents of the Second Vatican Council the Holy Father draws on these two great Saints and devotees of the Blessed Virgin in order to develop a Mariology and devotion suitable for the modern world. Francisco Suarez S.J who developed the systematic approach to Mariology is sidelined by Pope John Paul II in favour of Saint Louis de Montfort and with this approach he is able to bring the study of Mary to a new level where She will be known and loved.
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Metom, Philipus Benitius. "MENDALAMI GELAR-GELAR SANTA PERAWAN MARIA BUNDA ALLAH DALAM PENGAKUAN DAN AJARAN FRANSISKUS." Lumen Veritatis: Jurnal Filsafat dan Teologi 11, no. 1 (2020): 19–36. http://dx.doi.org/10.30822/lumenveritatis.v11i1.697.
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There is a line of titles of Saint Mary mentioned by Pope Francis in his published encyclicals and apostolic exortations. However, we summarize them into seven new titles, namely, Saint Mary is the daughter of Zion, mother, queen, woman, star, bride, and the spring of happiness for the little people. We consider that the number seven title has opened the minds of the faithful about the joy of believing in the Triune God who saves the world and the significant role of Saint Mary in the success of this exalted work. The recognition of the seven new titles aims to support the understanding of the faith of the Catholic faithful in the Blessed Mary as Mother of God and Virgin. Apart from that, another goal is that the quality of the Church's faith in the virginity of Saint Mary and her mother of God will be strengthened. What kind of quality do you want to affirm? What he wants to affirm is the quality of the Church's faith which is rooted in the past of the Old Testament, which is flourishing and expanding in the present, and which will bear fruit to await eternal happiness in the future (eschatological). Thus, the seven new titles of Saint Mary can reveal the faith of the Church to live at all times.
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Sheingorn, Pamela. ""The Wise Mother": The Image of St. Anne Teaching the Virgin Mary." Gesta 32, no. 1 (1993): 69–80. http://dx.doi.org/10.2307/767018.
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Chojnacki, Stanislaw. "Notes on a Lesser-known Marian Iconography in 13th and 14th century Ethiopian Painting." Aethiopica 5 (May 8, 2013): 42–66. http://dx.doi.org/10.15460/aethiopica.5.1.445.
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In this article the early evolution of iconic iconography of the Virgin Mary in Ethiopia is discussed. One particular image is postulated to exist on a painted manbar at Lālibalā. The figure of the Child Mary depicted together with her mother, St. Anne, in the wall painting at the Gannata Māryām Church can also be considered iconic. In the late 14th century and the first decades of the 15th century, three specific groupings of depictions of the Virgin Mary, all clearly having iconic characteristics, have come to light: the Orant Virgin, the seated Hodegetria and the enthroned Virgin holding the Child in her lap. These three forms are characterised by the inclusion of the Archangels Michael and Gabriel, who are shown sheltering her with their outstretched wings. They are depicted holding crosses, while in a particular group of miniatures they extend their hands towards Mary in a gesture of supplication. This Orant form appears to be exceptional, and exists only in 14th century. The Hodegetria type evolved into numerous variants depending on the position of the Child, on Mary's left or right arm. The form of the Enthroned Virgin holding the Child in her lap, faded away in the early 15th century.
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Jones, Edward. "Milton’s Second Marriage, the Burials of a Wife and Daughter, and Records from Two Parish Chests." Milton Studies 65, no. 2 (2023): 208–22. http://dx.doi.org/10.5325/miltonstudies.65.2.0208.
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ABSTRACT Unreported parish records from Saint Margaret’s, Westminster, and Saint Mary the Virgin, Aldermanbury, provide new information about Milton’s second marriage and the burials of Katherine Woodcock and the couple’s daughter. These details invite us, in turn, to reconsider Milton’s own views regarding church ceremonies and parish affiliations in the 1650s and Restoration. In particular, the Saint Margaret’s Churchwarden Accounts reveal that Milton’s second wife and fourth daughter were buried at the “new Chappell” in Tothill Fields rather than at the mother church. Benevolences given at each burial suggest the likelihood that Milton attended both services.
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Ubiparipović, Srboljub. "Beli rubac Presvete Bogorodice u oltarskim apsidama srpskih manastirskih hramova XIII–XIV stoleća: teološki i liturgiološki aspekti." Sabornost 17 (2023): 47–62. http://dx.doi.org/10.46793/sabornost23.047u.
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taking into account that the Mother of God and Ever-Virgin Mary is the holiest and greatest saint in the Christian Church, mosaic and fresco painting and veneration of the Most Holy Theotokos in the altar’s apses of the Orthodox Christian Churches, should be recognized as the very important element of mystagogical and liturgical Tradition. Among the many representations of the Blessed Virgin Mary, there is one which stresses her role as a Holy Table, Bearer of the Bread from heaven and Mother of Our Lord Jesus Christ. Furthermore, two relevant details are helping to be understood such a sacred reality — the venerable Belt and white handkerchief of Holy Virgin. This paper analyzes fresco representing of the Mary’s white handkerchief in the altar’s apses of the Serbian Monasteries churches (Studenica, Gračanica, Dečani) according to the theological and liturgiological context. Also, the author is constructing the hypothesis that white handkerchief could be connected, from one side, with the oldest white silk cloth — eileton spread on the Holy Table during the Divine Eucharist and, from another side, with swaddling cloths of Incarnated Jesus and Christ’s burial linen cloths.
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Cuming, Geoffrey. "Liturgical typography." Information Design Journal 6, no. 1 (1990): 89–92. http://dx.doi.org/10.1075/idj.6.1.06cum.
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She is older than the rocks among which she sits ; like the vampire, she has been dead many times, and learned the secrets of the grave ; and has been a diver in deep seas, and keeps their fallen day about her ; and trafficked for strange webs with Eastern merchants : and, as Leda, was the mother of Helen of Troy, and, as Saint Anne, the mother of Mary ; and all this has been to her but as the sound of lyres and flutes, and lives only in the delicacy with which it has moulded the changing lineaments, and tinged the eyelids and the hands.
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Brading, D. A. "Divine Idea and ‘our Mother’: Elite and Popular Understanding in the Cult of Our Lady of Guadalupe of Mexico." Studies in Church History 42 (2006): 240–60. http://dx.doi.org/10.1017/s0424208400003983.
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In 1648 the creole elite of Mexico City was enthralled to learn that in December 1531 the Virgin Mary had appeared to a poor Indian and had miraculously imprinted on his cape the likeness of herself, which was still venerated in the chapel at Tepeyac just outside the city limits. The moment was opportune, since in 1622 Archbishop Juan Pérez de la Serna had completed the construction of a new sanctuary devoted to Our Lady of Guadalupe and in 1629 the image had been brought to the cathedral in a vain attempt to lower the flood waters that engulfed the capital for four years. In effect, Image of the Virgin Mary, Mother of God of Guadalupe (1648) was a heartfelt response to the growth in devotion to the Mexican Virgin; and its author, Miguel Sánchez, wrote as if inspired by a particular revelation, since his only guides were oral tradition and the stimulus of other apparition narratives. A creole priest, renowned for his piety, patriotism and great learning, Sánchez appears to have modelled his account on Murillo’s history of Our Lady of Pilar and her apparition at Zaragoza to St James, which is to say, to Santiago, the patron saint of Spain.
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Жуковская, И. И. "Reminiscence of the Image-Paradigm of the Priesthood of the Virgin in Himnography of the Great Vespers of the Nativity of the Mother of God." OPERA MUSICOLOGICA, no. 2023 (May 11, 2023): 124–43. http://dx.doi.org/10.26156/om.2023.15.2.006.
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Празднование Рождества Богородицы, возникшее в начале VI века в греческой Церкви, широко распространилось в христианском мире. Образ Богоматери связывался в латинском и византийском течениях христианства с церковью и литургией, что обусловило появление парадигмы «Богоматерь-священник». В Византии Священство Богородицы стало символически емким и укорененным в традиции понятием, нашедшем отражение в иеротопии — особом творчестве, результатом которого было формирование сакрального пространства праздничного богослужения. Чинопоследование Рождества Богородицы сложилось как высокохудожественное, совершенное по структуре и драматургии священнодействие. Музыкально-поэтические тексты чина обнаруживаются в Стихирарях, Ирмологионах и книге Праздники, созданных в религиозно-культурных центрах Восточной Европы — Великом Княжестве Литовском и Московской Руси. В исследовании поставлена цель охарактеризовать образ Богородицы в списках песнопения «Денесе иже на разуменыихо престолехо» великой вечерни Рождества Богородицы конца XVI–XVIII вв. как реминисценции образа-парадигмы византийской иконографии «Священство Богоматери». Творчество белорусско-украинских и московских мастеров показывает многогранность и подвижность его отражений. В двух певческих традициях сформировались устойчивые и самостоятельные модели-отзвуки образа-парадигмы. Оригинальные композиции обнаруживают неповторимую и разнообразную корреляцию музыкальной лексики и поэтического текста. Celebration of the Saint Virgin’s Birth, which started in the early 6th century in the Greek Church, widespread in the Christian world. The image of the Mother of God was associated in Latin and Byzantine currents of Christianity with the church and the liturgy, which determined appearance of the Saint Virgin-priest paradigm. In Byzantium the Priesthood of the Saint Virgin became a symbolic notion, which was reflected in hierotopy — a specific art implying formation of the sacred space of festive worship. The Nativity of Virgin Mary developed in a highly artistic and perfectly structured and dramatized service. Musical and poetic texts of the chant can be found in Verses, Irmologions and the Book of Prazdniki (Feasts), created in the religious and cultural centers of Eastern Europe — the Grand Duchy of Lithuania and Moscow Rus. The aim of the study is to characterize the image of the Mother of God in the lists of the chant “Now in heaven thrones” of the great Vespers of the Nativity of Virgin Mary at the end of the XVI–XVIIIth centuries, as a reminiscence of the image-paradigm of the Byzantine iconography “The Priesthood of the Saint Virgin”. The work of the Belarusian-Ukrainian and Moscow masters shows the versatility and mobility of its reflections. The two liturgical traditions formed stable and independent models-reflections of the image-paradigm. The form of the original compositions of the chant reveal a unique and diverse correlation between the musical vocabulary and the poetic text.
Dissertations / Theses on the topic "Anne (mother of the virgin mary), saint"
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Niebrzydowski, Sue. "Verry matrymony : representations of the Virgin Mary and her mother, Saint Anne, as wives in medieval England, 1200-1540." Thesis, University of Warwick, 1998. http://wrap.warwick.ac.uk/4305/.
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This interdisciplinary study of devotional literature, drama and the visual arts examines the representation of Mary and her mother, Saint Anne, as wives in England between 1200 and 1540, and women's responses to these images. The thesis addresses a lacuna in modem Marian and Anne scholarship which has, hitherto, paid little attention to the fact of both saints' representation as wives in this period, and reclaims the meaning, function and reception of these forgotten images. The thesis commences with a synopsis of Marian and Anne devotion up until the central Middle Ages in order that English awareness of Mary and Anne as wives might be contextualised. Chapter Two presents evidence of this awareness; a chronological catalogue of medieval English representations of Mary and Anne as wives, in a variety of media. Chapter Three presents an historical account of the social context of medieval marriage; it examines the legal, social and canonical definition of marriage and demonstrates how this instruction reached the laity for whom it was intended. Chapter Four articulates how the representations of Mary and Anne as wives fitted into both contemporary marital discourse and its social practice. Chapter Five returns to the representations and interrogates their meaning and function, using medieval ars memorativa as the critical tool with which to do so, and demonstrates how real women responded to these images. The thesis concludes that Mary and Anne's wifely status was invoked by some theologians, canon lawyers and clerics to serve as an aide memoire and marital exemplar : of the Church's ideal wedding ceremony and of desired wifely behaviour(s) but that women's responses to these representations were less and other than that which their producers might have intended : generally they were met with silence.
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Nachef, Antoine B. S. O. "Mary: virgin mother in the thought of the Cappadocian Fathers." IMRI - Marian Library / OhioLINK, 1997. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430404478.
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Svendsen, Eric. "Who is my mother? : the role and status of the mother of Jesus in the New Testament and in Roman Catholicism / Eric Svendsen." Thesis, Potchefstroom University for Christian Higher Education, 2001. http://hdl.handle.net/10394/10309.
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This work begins by providing an historical overview of Mariology, tracing Marian
issues from the early fathers, to the Mariology of the Middle Age, to the apex of Mariology
during the time of the Reformation and beyond. A contrast is then noted between pre-Vatican
II Mariology and post-Vatican II Mariology.
Matthew 1:18-25 is our first treatment of the biblical text. Here the work surveys the
various views of issues related to Mary, including the meaning of Joseph's "righteousness,"
the meaning of "before they came together" (v. 18) and the meaning of "until" (v. 25). An
indepth study is provided on the use of the phrase ("until") in the NT to see
whether there are any implications for the Roman Catholic teaching of Mary's perpetual
virginity. The work continues its investigation of the phrase in the LXX and in the
Hellenistic literature of the two centuries surrounding the birth of Christ to see whether any
clear examples of this phrase can be adduced in support of the Roman Catholic
understanding of Matt 1:25. Since much of the literature examined is not available in
English translation, the author has done the primary translation work himself.
Equally important in this regard is the identity of the "brothers" of Jesus in the NT.
A survey is provided of the three major views on the identity of those called the brothers of
Jesus in the NT, listing each one's strengths and weaknesses. The work also investigates the
semantic range of the words in the LXX, the NT, and the surrounding
Hellenistic literature. Again, Mary's perpetual virginity is at issue.
Next, we begin our examination of the status of Mary in the New Testament, starting
with the Synoptic Gospels. The work surveys the common Marian accounts found in the
Synoptic Gospels, and examines their impact on our understanding of the relationship
between Jesus and his mother vis-a-vis her status as mother. Special considerations are given
to Luke's account, which includes Marian episodes not found in the other gospels. This
intent is to determine whether Luke views Mary in a different way than the other Gospel
writers, and what status he gives to Mary. The work also examines the evidence for seeing
special Marian symbolism in Luke. It investigates the common understanding among Roman
Catholic interpreters that Luke, in his Annunciation and Infancy narratives, intends for us to
see in Mary OT allusions to the Ark of the Covenant, the daughter of Zion, the Ana win, and
the like.
Once our investigation of the Synoptics is over, we turn our attention to John's
gospel, which contains two passages of particularly Marian significance. We first examine the
issues surrounding the encounter between Jesus and his mother in John 2:1-6 to see what
impact, if any, this passage has on our overall understanding of Mary's role and status in the
church, particularly in regard to her role in Roman Catholicism as Mediat1:ix. Next, we
examine the issues surrounding the encounter between Jesus and his mother in John 19:25-
27 (at the foot of the cross) to see what impact, if any, this passage has on our overall
understanding of Mary's role and status in the church, particularly in regard to her role in
Roman Catholicism as Mother of the church.
Our inquiry reaches its conclusion with an investigation of the possible Marian
significance in Revelation 12. Here we examine the meaning of the "woman clothed with the
sun," to see whether there is an allusion to Mary, as well as to the Roman Catholic
understanding of her Assumption. A survey of the various views is included, as well as a
survey of views throughout the history of the church. Once finished, we propose a
Mario logy that is at once biblical and honouring to the woman of whom it is said, "all
generations will call [her] blessed."<br>Thesis (Ph.D. (New Testament))--Potchefstroom University for Christian Higher Education, 2002
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Beachum, Edwin P. "Francis and the feminine: a study of women and the Blessed Mother in the life of St. Francis." IMRI - Marian Library / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1417006966.
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Hearden, Maura E. "The Mother of Christ as a symbol of Christian unity a case study for ecumenical dialogue /." 24-page ProQuest preview, 2008. http://proquest.umi.com/pqdweb?did=1538430211&sid=2&Fmt=2&clientId=10355&RQT=309&VName=PQD.
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Myler, John T. "Mary, the U.S. Bishops and the decade of silence: the 1973 pastoral letter "Behold Your Mother Woman of Faith"." IMRI - Marian Library / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1509977485444077.
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Garafalo, Robert C. "History, theology, and symbol: the mother of Jesus in the Cana narrative (John 2:1-12), 1950-2005." IMRI - Marian Library / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430386350.
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Atterving, Emmy. "“She said she was called Theodore” : - A modality analysis of five transcendental saints in the 1260’s Legenda Aurea and 1430’s Gilte Legende." Thesis, Stockholms universitet, Historiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-144052.
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This thesis explores modalities in two hagiographical collections from the late Middle Ages; the Legenda Aurea and the Gilte Legende by drawing inspiration from post-colonial hybridity theories.. It conducts a close textual analysis by studying the use of pronouns in five saints’ legends where female saints transcend traditional gender identities and become men, and focuses on how they transcend, live as men, and die. The study concludes that the use of pronouns is fluid in the Latin Legenda Aurea, while the Middle English Gilte Legende has more female pronouns and additions to the texts where the female identity of the saints is emphasised. This is interpreted as a sign of the feminisation of religious language in Europe during the late Middle Ages, and viewed parallel with the increase of holy women at that time. By doing this, it underlines the importance of new words and concepts when describing and understanding medieval views on gender.
Books on the topic "Anne (mother of the virgin mary), saint"
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Niebrzydowski, Susan Anne. Verry matrymony: Representations of the Virgin Mary and her mother, Saint Anne, as wives in medieval England, 1200-1540. typescript, 1998.
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Annie, Kirkwood, ed. Mary's message to the world: As sent by Mary, the Mother of Jesus, to Her messenger, Annie Kirkwood. G. P. Putnam's Sons, 1991.
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Wat, Kathryn A., and Benjamin Shaykin. Picturing Mary: Woman, mother, idea. Edited by Katz Melissa R. essayist, Remensnyder, Amy G. (Amy Goodrich), 1960- essayist, Rubin Miri 1956 essayist, National Museum of Women in the Arts (U.S.), and Mondo Mostre. Scala Arts Publishers, 2014.
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Hahn, Scott. Hail, Holy Queen: The Mother of God in the word of God. Doubleday, 2001.
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Lucchetti, Bingemer Maria Clara, ed. Mary, mother of God, mother of the poor. Orbis Books, 1989.
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Lucchetti, Bingemer Maria Clara, ed. Mary, mother of God, mother of the poor. Burns & Oates, 1989.
Find full textBook chapters on the topic "Anne (mother of the virgin mary), saint"
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"Legends of St. Anne, Mother of the Virgin Mary." In Middle English Legends of Women Saints. Medieval Institute Publications, 2003. http://dx.doi.org/10.2307/j.ctv13vdhm0.8.
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"Learning at her Mother’s Knee? Saint Anne, the Virgin Mary, and the Iconography of Women’s Literacy." In Women's Literacy in Early Modern Spain and the New World. Routledge, 2016. http://dx.doi.org/10.4324/9781315546513-24.
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Ihnat, Kati. "Praising Mary." In Mother of Mercy, Bane of the Jews. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691169538.003.0002.
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This chapter examines the monastic means of addressing Mary in prayer and song in order to highlight the active contribution made by monks in the Anglo-Norman sphere to her devotion as mother of mercy. It begins with a discussion of the various feasts that were celebrated in England in honor of Mary, including the feast of the Purification and the Byzantine feasts of Mary's Conception and Presentation in the Temple. It then considers how devotion to Mary was manifested in the liturgy through masses and offices that both replaced and supplemented the regular hours of the day. It also looks at how the liturgical celebration of Mary as a saint became supplemented in the twelfth century by new forms of prayer. Finally, it explains how the unbelief of Jews was exploited to emphasize the folly of refusing the virgin birth and Mary's redemptive role in the history of salvation.
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"CHAPTER SIX. "The Wise Mother": The Image of St. Anne Teaching the Virgin Mary." In Gendering the Master Narrative. Cornell University Press, 2019. http://dx.doi.org/10.7591/9781501723957-008.
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Pavićević, Aleksandra. "Travelling through the Battle Fields. The Cult of the Bogorodica in Serbian Tradition and Contemporary Times." In Traces of the Virgin Mary in Post-Communist Europe. Institute of Ethnology and Social Anthropology, Slovak Academy of Sciences, VEDA, Publishing House of the Slovak Academy of Sciences, 2020. http://dx.doi.org/10.31577/2019.9788022417822.234-249.
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The chapter deals with the role of the Virgin Mary in the nation- state building process in Serbia. The beginning of the process of religious revival in Serbia coincided with the beginning of the social, economic and political crisis in the former Socialistic Federative Republic of Yugoslavia, which took place at the beginning of the 1990s. There was an urgent need to find new collective identity, since the earlier had been reduced to rubble. At the individual level, this process primarily implied increased participation in rites within the life cycle of an individual (baptism, wedding, and funeral), followed by popularisation of the practice of celebrating family's patron saint days and, only in the end and on the smallest scale, by an increase in the number of believers taking an active part in regular church services. On the collective level, the traditional closeness of the Serbian Orthodox Church and Serb people and the state was the basic paradigm of such restructuring. The attempt to establish continuity with the tradition of the medieval Serb state, which implied active participation of the Church in both social and political matters, as well as the grafting of this relationship in the secular state and civil society in Serbia at the end of the second millennium, turned out to be a multi-tiered issue (Jevtić 1997). At mass celebrations, as well as at revolutionary street protest rallies (which were plentiful in the capital during the last dozen years or so) and at celebrations of the town's patron saint days and various festivities, the image of the ‘Bogorodica’ [Gr. ‘Theotokos’, i.e. The Mother of God]; appears. Leading the processional walks of the towns, it emerges as a symbol which manages to mobilise the nation with its fullness and multi-layered meaning. The main thesis of the chapter is to explain the historical roots of her cult and her embeddedness in the national history and identity in Serbia. The cult of the ‘Bogorodica’ has always had greater importance on the macro than on the micro level. This is corroborated by the fact that a relatively small number of families celebrated some of the ‘Bogorodica’ holidays as their Patron St Day, while a large number of monasteries and churches, as well as village Patron St Days were dedicated to one of them (Grujić 1985: 436). On the other hand, some authors believe that, with the acceptance of Christianity, it was the cult of the ‘Bogorodica’ which was the most developed among the Serb population, because her main and most widely recognisable epithet Baba, connected to giving birth, was directly associated with the powerful female pagan divinities such as the Great Mother, Grandmother etc. (Petrović 2001: 55; Čajkanović 1994a: 339). In the folk perception, the ‘Presveta Bogorodica’ [The Most Holy Mother of God] is unambiguously connected to the phenomenon and process of birth-giving and, that is why, barren women most frequently addressed the ‘Bogorodica’ for assistance. The observance of the image of the ‘Bogorodica’ was specifically connected with the so-called miracle icons, that is, her paintings linked to some miraculous event, either locally or generally. This was most frequently related to the icons which were famous for discharging myrrh, as well as icons which would ‘cry’ in certain situations, as well as those that changed the place of residence in a miraculous manner. The use of icons in wars, either those of conquest or defensive, appears to be a widely spread practice in the Orthodox world. It was noted that Serb noblemen carried standards with images of various saints to wars, and that the cities were frequently placed under the protection of certain icons. The author shows how, travelling through towns and battlefields, throughout the decades and centuries, the ‘Bogorodica’ appeared through its holy image at the end of the second millennium as the protectress, advocate, Pointer of the Way and foster mother of those who were, possibly more than ever, in need of miracles and waymarks.
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Tabor, Dariusz. "Tożsamość i misja św. Bernarda z Clairvaux w Boskiej komedii Dantego Alighieri." In Dante Alighierii (1265–1321). In memoriam. Dla uczczenia siedemsetnej rocznicy śmierci poety. Uniwersytet Papieski Jana Pawła II w Krakowie Wydawnictwo Naukowe, 2023. http://dx.doi.org/10.15633/9788363241728.01.
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The principal problem of this paper is identity of Saint Berrnard of Clairvaux presented in the Dante’s „Paradiso”: O. It was object of research of some scholars. We can mention Erich Auerbach, Klemens Morawski, Jacek Grzybowski, Wojciech Paluchowski, Steven Botterill. In general this scholars consider Bernard in the Dante’s world as guide and mentor of the poet wandering through the celestial spheres. In order to recognize the role of Bernard it is necessary to review the concept of universe. The Dante’s cosmos is the structure of nine concentrique spheres — plantar spheres (Moon Mercure, Venus, Sun, Mars, Jupiter, Saturn), high spheres (The Sky of Stars, The Crystal Sky and Empireum). This cosmological structure is the basis of the structure and hierarchy of arts and sciences: (Moon — Grammar, Mercure — Dialectics, Venus — Rhetoric, Sun — Arithmetic, Mars — Music, Jupiter — Geometry, Saturn- Astrology, the Sky of Stars — Physics and Metaphysics, the Crystal Sky — Ethics, Empireum — Theology). The structure of Cosmos and the structure of sciences determine the journey of Dante an Beatrice, where they meet the protagonists, who allegorize the Christian ideals ( harmed — activists — convertites — scholars — martyrs — contemplators) However the higher spheres reveals the another protagonist — apostles Peter, James and John, who require the profession of three virtues, angels, and Virgin Mary. In Empireum Bernard appears, when Beatrice disappears and Bernard takes the role of guide and teacher for Dante. However this is totally different teaching, because Bernard, who have got the direct and intuitive vision of the divine reality, teaches Dante to view and observe God self by his own eyes. Bernard introduces his pupil to the relationship with God, however it is gradual introduction, leading through the some stages. The first stage is the contact with saints. The second stage is vision of Mary Mother of God. Dante observes her and sings with his master the extensive and brilliant anthem to her honor. The third is the experience of supernatural divine light. Dante l earns to see divine reality directly, intuitively and clearly. The ultimate experience of poet in Paradiso is the love, which transpierces his soul. The vision of Dante could be juxtaposed to the concept of contemplation from the De consideratione of Saint Bernard. Some aspects of Dante’s vision of God are common with the concept of unity with God of the fourths stage of love in the De diligendo deo of Bernard of Clairvaux, but only some elements of total unity in Paradiso are identified in this work. The concept of contemplation in the De consideratione, which is rational reflection on God, don’t correspond with the view of God in Empireum. Despite some controversies we can’t call Bernard orator and preacher, because he didn’t use speeches in his teaching. Hi isn’t also contemplative, because, contemplation takes place in the terrestrial live. Bernard in Empireum don’t contemplates God, but lives still in clear vision.