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Journal articles on the topic 'Immaculate Conception'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Nelson, Thomas K. "Immaculate Conception." Mayo Clinic Proceedings 83, no. 4 (2008): 507. http://dx.doi.org/10.4065/83.4.507.

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2

Prentice, M. "Immaculate conception?" Veterinary Record 124, no. 25 (1989): 667. http://dx.doi.org/10.1136/vr.124.25.667-c.

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3

Stępień, Maciej B. "A Lifetime in Error: Helena P. Blavatsky and the Immaculate Conception." Roczniki Kulturoznawcze 12, no. 2 (2021): 31–52. http://dx.doi.org/10.18290/rkult21122-2.

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This article presents the cognitive error made by Helena P. Blavatsky concerning the dogma of the Immaculate Conception of Mary. Blavatsky’s error consisted in ascribing the term “Immaculate Conception” to the content of one of the basic tenets of the Christian faith, which is the Incarnation of the Lord. An additional mistake in connection with this error was the observation that it was only in the middle of the 19th century that the Church elevated this truth to the rank of dogma. The confusion of the conception of the Mother with the Incarnation of the Son, and the association of the latter with the term “Immaculate Conception” gave rise to further difficulties, when the new verse of the Litany of Loretto pointed to Mary as “immaculately conceived.” The doubled cognitive problem that H. P. Blavatsky had to face because of this led her to announce further fantastic theories about the Immaculate Conception, which were not challenged by anyone for the next 150 years. Her grave cognitive error is now widespread and responsible for the functioning in contemporary Western culture of popular expressions such as the “Immaculate Conception of Christ,” where the “immaculateness” of the conception means the absence of sexual intercourse leading to the conception of a child. As a result of the widespread use of expressions of this type the authentic content of the dogma of the Immaculate Conception of Mary remains unknown to many people. In the article, this issue is presented based on the sources, which testify to the agency of H. P. Blavatsky as regards the spread of this cognitive error in the Western culture.

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4

Sirven, Joseph I., Joseph F. Drazkowski, and Katherine H. Noe. "Immaculate Conception–Reply." Mayo Clinic Proceedings 83, no. 4 (2008): 507. http://dx.doi.org/10.4065/83.4.507-a.

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5

Yoon, Inbok. "A Study on Theiconography of the Immaculate Conception in Renaissance Art." Korean Society of Culture and Convergence 45, no. 11 (2023): 767–83. http://dx.doi.org/10.33645/cnc.2023.11.45.11.767.

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In general, Christian art is based on the Bible, but is also related to liturgy and dogma. An example the Virgin Mary appear as a subject in art. There are four Marian dogmas of the Catholic Church. The Immaculate Conception is one of the four Marian dogmas. It was defined as a dogma until 1854 by Pope Pius IX in the papal bull “Ineffabilis Deus”. According to the dogma, the Immaculate Conception is the belief that the Virgin Mary was free of original sin from the moment of her conception. However, Church Fathers and theologians continued to dispute with the dogma of the Immaculate Conception until the 19th century. In the disputation of the Immaculate Conception the painters expressed Virgin Mary in stylistic variations by an interplay between history and theology. Therefore, this paper looks at the history and theological meanings and analyze iconography of the Immaculate Conception in Renaissance art.

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6

Hoover, K. Anthony, and Christopher Storch. "Immaculate Conception Church, Boston, MA." Journal of the Acoustical Society of America 119, no. 5 (2006): 3370. http://dx.doi.org/10.1121/1.4786528.

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7

Wheatley, Edward. "Rainmakers, Mushrooms, and Immaculate Conception." Journal of Professional Services Marketing 2, no. 4 (1987): 73–82. http://dx.doi.org/10.1300/j090v02n04_07.

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8

Pehar, Marija. "Immaculata-Doctrine and the New Evangelization." Bogoslovni vestnik 79, no. 1 (2019): 127–40. http://dx.doi.org/10.34291/bv2019/01/pehar.

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This paper theologically articulates the Immaculata-doctrine of the Church and its dogmatic implications through Mariology and Ecclesiology. Moreover, the paper is following the soteriological relevance of the Christian dogmas, according to which they speak of revealed truth about affirmation of the human being. Accordingly, through theology we are able to get an insight to content significant for the Christian anthropology, which then also point back to theology as its authentic ground. It is primarily about the theological content of the dogma of Mary’s Immaculate Conception, according to which Mary, mother of Jesus, is holy and immaculate (sancta et immaculata). Although the Immaculate-doctrine firstly concerns Mary, it was theologically accepted from a very early stage as a doctrine of the Church that had an emphasis in anthropological implications. This paper brings to question these anthropological implications as well, especially the contemporary relativization of sin and human sinfulness, where Immaculata-doctrine is seen, not in contrast to human nature, but as the one that deeply belongs to it. In that context, the old doctrine and its content can now be seen as precious and has a valuable meaning even in modern times, especially if accepted as the key of the new awoken evangelization.

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9

Sheeran, Amy. "Conceiving of Purity: The Literary Immaculism of María de Zayas's Desengaños Amorosos." Revista Hispánica Moderna 76, no. 2 (2023): 137–58. http://dx.doi.org/10.1353/rhm.2023.a913729.

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ABSTRACT: The Virgin Mary is a central figure in María de Zayas's Desengaños amorosos (1647) but has not yet been analyzed through the lens of the Immaculate Conception, in spite of Zayas's own immaculist leanings. Indeed, despite its extraordinary and unique popularity in early modern Spain, the doctrine of the Immaculate Conception has received little scholarly attention outside of theological considerations. Recent scholarship has begun to suggest its broader social implications, including its connection to the contemporary discourse of blood purity. The Desengaños articulate and explore this intersection by pairing the intervention of the Immaculate Virgin with anxieties over women's role in maintaining genealogical purity. In this article, I analyze the third, eighth, and ninth tales of the collection, as well as the frame narrative, to argue that Zayas proposes Mary's immaculacy as a counterweight to the perception of women's indelible impurity in the context of limpieza de sangre . Through immaculist language and imagery, and drawing on the early modern obsession with honor, Zayas reimagines a disordered society that viewed women as fallen and corruptible by proposing a uniquely feminine source of genealogical purity.

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10

White, Isabel. "Oncosexology from immaculate conception to integration." Cancer Nursing Practice 7, no. 3 (2008): 14–15. http://dx.doi.org/10.7748/cnp.7.3.14.s11.

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11

Bridger, Joseph F. "Immaculate Conception Catholic Church, Durham, NC." Journal of the Acoustical Society of America 119, no. 5 (2006): 3400. http://dx.doi.org/10.1121/1.4786741.

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12

Skrzypek, Jeremy. "Causal Time Loops and the Immaculate Conception." Journal of Analytic Theology 8 (September 21, 2020): 321–43. http://dx.doi.org/10.12978/jat.2020-8.0904-65181010.

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The doctrine of the immaculate conception, which is a dogma binding on all Roman Catholics and also held by members of some other Christian denominations, holds that Mary the mother of Jesus Christ was conceived without the stain of original sin as a result of the redeeming effects of Christ’s later life, passion, death, and resurrection. In this paper I argue first that, even on an orthodox reading of this doctrine, the immaculate conception seems to result in a kind of causal time loop. I then consider several common philosophical objections to causal time loops, showing how each is either not a serious problem for causal time loops in general or is not a serious problem for the immaculate conception time loop in particular because of some particular features of that particular loop. The upshot of this discussion is that it shows that anyone who is committed to the dogma of the immaculate conception is also committed to the possibility, and, indeed, the actuality, of at least one causal time loop, but also that this is no reason to reject the dogma, since all of the major worries for causal time loops can be resolved in one way or another.

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13

Etheredge, Francis. "The First Instant of Mary’s Ensoulment." National Catholic Bioethics Quarterly 19, no. 3 (2019): 359–67. http://dx.doi.org/10.5840/ncbq201919326.

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The Fathers of the Second Vatican Council recognized that the doctrine of the Incarnation is specifically concerned with the coming of Christ to free mankind from bondage to both original and personal sin. Original justice and original sin also can be examined through the dogma of the Immaculate Conception. By considering these concepts through the original moment of Mary’s conception, we gain a better understanding of the moment that each person is conceived. Thus a proper understanding of the Immaculate Conception will help us develop a better definition of human conception.

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14

SELLA, BARBARA. "Northern Italian Confraternities and the Immaculate Conception in the Fourteenth Century." Journal of Ecclesiastical History 49, no. 4 (1998): 599–619. http://dx.doi.org/10.1017/s0022046998008422.

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The early fourteenth century marks one of the most significant periods in the development of the doctrine of the Immaculate Conception. Not only did this period witness a profound transformation in the theological understanding of the older feast of the Conception of the Blessed Virgin Mary, but it also brought about the active engagement of the laity in its celebration. In northern Italy the first lay confraternities dedicated to celebrating the feast of the Conception were founded in the 1320s and 1330s under the direction of the Franciscans, then the greatest advocates of the immaculist cause. This coincidence between the theological definition of Mary's conception, lay participation in the feast's celebration, and Franciscan sponsorship of confraternities raises interesting questions about the nature of lay piety and the role of lay associations in disseminating religious beliefs.The question of when certain religious beliefs and their theological formulations become known and understood by the majority of the faithful is complex, particularly in the case of the Immaculate Conception. No explicit mention of Mary's sinless conception exists in Scripture or in apostolic teaching. Belief in the Immaculate Conception emerged only gradually, through centuries of reflection and disputation, and was not proclaimed a dogma of faith until 1854. This gradual unfolding of the doctrine has meant that identifying the shift from a general reverence for Mary's conception to an explicit belief in the sinlessness of her conception has proved difficult. A second difficulty is that for centuries the qualifier ‘immaculate’ was not attached to the name of the feast. During the Middle Ages the feast was referred to simply as the ‘Conception of the Blessed Virgin Mary’ The mere observance of the feast, therefore, tells us little about what the faithful actually believed.

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15

SANDU, Antonio. "The Artificial Gametes and the Immaculate Conception." Postmodern Openings VII, no. 1 (2016): 167–70. http://dx.doi.org/10.18662/po/2016.0701.10.

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16

Howe, Elizabeth Teresa. "Lope de Vega and the Immaculate Conception." Bulletin of the Comediantes 38, no. 1 (1986): 39–53. http://dx.doi.org/10.1353/boc.1986.0005.

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17

Pereda, Felipe. "Vox Populi: Carnal Blood, Spiritual Milk, and the Debate Surrounding the Immaculate Conception, ca. 1600." Medieval Encounters 24, no. 1-3 (2018): 286–334. http://dx.doi.org/10.1163/15700674-12340024.

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Abstract In the early modern period, the dogma of the Immaculate Conception was intensely defended by Spain, its cult even turned into a symbol of the Catholic Monarchy. However, in its earliest stage, the Spanish campaign in support of the Immaculate was immersed in controversy: some of the people promoting it were accused of not having a “pure” Old Christian ancestry. This article reads the origins of the Immaculate debate against the background of social ideas of purity and contamination.

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18

Villaverde, Xabier. "La Virgen de Quito. Un símbolo de la fe y de la ciudad de Quito." Colloquia, Academic Journal of Culture and Thought 2 (July 5, 2017): 75. http://dx.doi.org/10.31207/colloquia.v2i0.7.

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The image referred to as Virgen de Quito, an art work by Bernardo de Legarda, sculptor and painter belonging to the Baroque Quito School of Art, is an artistic and religious referent for said city. It has been discussed whether the image is inspired in the Virgin of the Apocalypse, in the Immaculate Conception or in the Virgin of the Assumption. According to the author, complete identification between the Virgin of the Apocalypse and the Immaculate Conception is an iconographic synthesis originated in Spain by the end of the 16th Century. The same occurred later on with the advocation of the Virgin of the Assumption, which accepts the statement that Virgin Mary rose up to Heaven. Such dogma is very close to that of the Immaculate Conception. Therefore, it can be affirmed that any of the three aforementioned denominations applied to the Virgen de Quito may be correct. This paper also synthesizes which images are considered to be forerunners to this emblematic work of art, whose hybridization between the European and the Indigenous appears as a feature of our Baroque.

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19

Filgate, Eddie. "Church of the Immaculate Conception, Louth. 1892-1992." Seanchas Ardmhacha: Journal of the Armagh Diocesan Historical Society 15, no. 1 (1992): 327. http://dx.doi.org/10.2307/29742569.

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20

Dadosky, John D. "Woman without Envy: Toward Reconceiving the Immaculate Conception." Theological Studies 72, no. 1 (2011): 15–40. http://dx.doi.org/10.1177/004056391107200102.

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21

Сирая, Елена Александровна. "Iconography «The Immaculate Conception of the Virgin» on the Materials of Ukrainian Icons of the Mother of God, XVIII-XIX Centuries." Вестник церковного искусства и археологии, no. 2(3) (August 15, 2020): 13–28. http://dx.doi.org/10.31802/bcaa.2020.3.2.001.

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Настоящая публикация посвящена одной из актуальных проблем культурного и духовного взаимодействия Украины и Запада. Данное исследование направлено на выявление истоков новых иконографий, а также видоизменения традиционных иконографий Богоматери на Украине в XVIII-XIX вв. Поднят и рассмотрен вопрос об опосредованном влиянии западноевропейской культуры XVIII в. на духовную и художественную жизнь Украины на примере появления и развития иконографии образа Богоматери «Непорочное Зачатие». В контексте исторического положения рассмотрено проникновение католического понимания зачатия Девы Марии в сознание православных иерархов Украины. В свою очередь это повлекло появление иконографии «Непорочного Зачатия». Распространение в XVIII в. этой западной иконографии Богоматери отражало изменение общественного понимания данного образа. Выделены основные иконографические особенности типа «Immaculata Conceptio» и рассмотрены на примерах украинских Богородичных икон XVIII-XIX вв. В статье публикуются неизвестные широким массам изображения Богородичных икон редкой иконографии. Систематизация знаний в области изучения икон Богородицы данного периода на Украине поможет лучше представить общую картину развития иконографии Богоматери. Данная статья может дополнить знания в области изучения памятников церковного искусства Нового времени и послужить иконографическим материалом для иконописцев и историков церковного искусства. The article is devoted to one of the topical №s of cultural and spiritual interaction between Ukraine and the West. This research is aimed to identify the origins of a new iconography as well as some modifications of a traditional iconography of the Mother of God in Ukraine in the XVIII-XIX centuries. It raises the question of an impact which the Western European culture had on a spiritual and artistic life in Ukraine in the XVIII century and how it mediated the creation and development of the iconography of the «Immaculate Conception» image of the Virgin. In the context of a historical situation, the penetration of the Catholic understanding of the conception of Virgin Mary in the minds of Orthodox Ukrainian hierarchs is considered. In its turn, it led to the formation of the «Immaculate Conception» iconography. The spread of a Western iconography of the Mother of God in the XVIII century reflected a change in public understanding of this image. The main iconographic features of the «Immaculata Conception» type are shown through the examples of Ukrainian icons of the Mother of God of the XVIII-XIX centuries. The article presents images of some rare dipterous icons whose iconography isquite unknown to the masses. Structuring the knowledge of Ukrainian icons of the Mother of God in the mentioned period might help to present more fully a process of iconographic development of the Mother of God images. This article could also complement to the research done in the field of studying modern Church art monuments and serve as an iconographic material for icon-painters and Church art historians.

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22

McHam, Sarah Blake. "Visualizing the Immaculate Conception: Donatello, Francesco della Rovere, and the High Altar and Choir Screen at the Church of the Santo in Padua." Renaissance Quarterly 69, no. 3 (2016): 831–64. http://dx.doi.org/10.1086/689035.

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AbstractThis essay contends that Donatello’s High Altar at the Santo in Padua represents the Immaculate Virgin, reflecting a controversial doctrine of burgeoning interest in fifteenth-century Italy that she was exempted from original sin prior to the first moment of her conception. It ties the altar and scenes on the surrounding choir screen to a sermon promoting the Virgin’s immaculacy by Francesco della Rovere (later Sixtus IV), spoken in Padua in 1448 while the altar was being erected. It further connects the liturgical ensemble with bulls by Sixtus IV and liturgical offices sponsored by him after he was elected pope.

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23

Eikman, Cody. "Music and Its Double: The Immaculate (And Not-So-Immaculate) Conceptions of No Collective." TDR/The Drama Review 61, no. 1 (2017): 161–67. http://dx.doi.org/10.1162/dram_a_00628.

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The problem of the double has explicitly haunted music since John Cage declared music to be part of theatre. In Immaculate Conception, No Collective explored this doubling by creating a doppelgänger ensemble that acted as a copy of the musicians of the group ensemble mise-en. This tactic foregrounded the theatrical dimensions of music, while the context surrounding the performance itself highlighted the problematic entanglement of original and double (between “experimental” and “contemporary”) in the social sphere of new music.

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24

de Flon, Nancy M. "Mary and Roman Catholicism in Mid Nineteenth-Century England: The Poetry of Edward Caswall." Studies in Church History 39 (2004): 308–18. http://dx.doi.org/10.1017/s0424208400015187.

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In her article on the nineteenth-century Marian revival, Barbara Corrado Pope examines the significance of Mary in the Roman Catholic confrontation with modernity. ‘As nineteenth-century Catholics increasingly saw themselves in a state of siege against the modern world, they turned to those symbols that promised comfort’, she writes. Inevitably the chief symbol was Mary, whom the ‘patriarchal Catholic theology’ of the time held up as embodying the ‘good’ feminine qualities of chastity, humility, and maternal forgiveness. But there is another side to Mary that emerged as even more important and effective in the struggle against what many Catholics perceived as contemporary errors, and this was the militant figure embodied by the Immaculate Conception. The miraculous medal, an icon of Catherine Laboure’s vision of the Virgin treading on a snake, popularized this concept. The crushing of the snake not only had a connection to the doctrine of the Immaculate Conception; it also symbolized victory over sin, particularly the sins of the modern world. ‘Thus while the outstretched arms of the Immaculate Conception promised mercy to the faithful, the iconography of this most widely distributed of Marian images also projected a militant and defiant message that through Mary the Church would defeat its enemies’.

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25

Oakes, Edward T. "Predestination and Mary's Immaculate Conception: An Evangelically Catholic Interpretation." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 21, no. 3 (2012): 281–98. http://dx.doi.org/10.1177/106385121202100304.

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26

Wentz, Margaret R. "Immaculate Conception of Los Venerables by Bartolomé Estaban Murillo." Mayo Clinic Proceedings 93, no. 12 (2018): e131-e132. http://dx.doi.org/10.1016/j.mayocp.2018.10.006.

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Duba, William. "The Immaculate Conception in the Works of Peter Auriol." Vivarium 38, no. 1 (2000): 5–34. http://dx.doi.org/10.1163/156853400510039.

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Duffy-Zeballos, Lisa. "Acislo Antonio Palomino de Castro y Velasco’s Immaculate Conception." Archives of Facial Plastic Surgery 10, no. 5 (2008): 364. http://dx.doi.org/10.1001/archfaci.10.5.364.

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29

Salvador-González, José María. "Saint Bonaventure’s Doctrine on the Virgin Mary’s Immaculate Conception." Religions 14, no. 7 (2023): 930. http://dx.doi.org/10.3390/rel14070930.

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This article seeks to shed light on the approach of Saint Bonaventure of Bagnoregio (1217/21–1274) on the highly problematic issue of the Immaculate Conception of the Virgin Mary. In a context of heated debates on the matter, Saint Bonaventure presents a long and complex set of arguments that we can summarize as follows: Mary was conceived with original sin contaminating her body at first, but she was cleansed of it and sanctified immediately after her conception, at the very moment of the animation of her body, that is, when her soul gave life to her body. Therefore, the author concludes that even though the body of Mary, like that of all human beings except Christ, was conceived with original sin, it was thoroughly cleansed, and her body was sanctified from the very first moment at which it was animated by her holy soul and cleansed of all sin.

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30

Fernández López, José. "OTRA NUEVA INMACULADA CONCEPCIÓN DE IGNACIO DE RIES." Laboratorio de Arte, no. 35 (2023): 350–58. http://dx.doi.org/10.12795/la.2023.i35.16.

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En este artículo se estudia una nueva obra de Ignacio de Ríes, localizada en la parroquia de Nuestra Señora de Belén, en la localidad de Gines, Sevilla. Ignacio de Ríes, pintor de la escuela sevillana de la primera mitad del siglo XVII, fue un artista muy interesante cuya personalidad creativa es cada vez mejor conocida, pasando actualmente de ser sólo un colaborador del taller zurbaranesco a un pintor con entidad propia y sobresaliente en la escuela local.

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31

Colombo, Stefano. "Silent Poetry: The Disputation on the Immaculate Conception by Carlo Maratti, Revisited." Zeitschrift für Kunstgeschichte 85, no. 2 (2022): 152–80. http://dx.doi.org/10.1515/zkg-2022-2003.

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Abstract This paper re-examines the Disputation on the Immaculate Conception by Carlo Maratti (1686) and its reception in hitherto understudied poems which were first published in 1686 and 1687. Although the poems are chiefly celebratory and refer to the tradition of encomiastic pictorial description, this essay demonstrates how they help us understand the beholder’s engagement with Baroque art. It first analyzes the poems as both encomiastic speech and ekphrastic poetry to explain how epideictic description persuasively moves readers to venerate the Virgin, thus rekindling the cult of the Immaculate Conception. Subsequently, a comparative reading of the poems and the painting demonstrates how art and literature mutually informed each other to create new aesthetic and intellectual values. A detailed comparison between visual and verbal languages will therefore offer a new interpretative framework to reassess the painting, the poems, and their public.

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Knop, Marcelina. "Upbringing of girls as reflected in the activities and views of Blessed Marcelina Darowska." Biuletyn Historii Wychowania, no. 34 (October 12, 2018): 101–15. http://dx.doi.org/10.14746/bhw.2016.34.8.

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The article presents the life and educational activities of Blessed Marcelina Darowska, the cofounder of the Convent of the Immaculate Conception of the Blessed Virgin Mary, and her views on upbringing of young women. Mother Marcelina’s perception of education of girls in the 19th century seemed modern and beyond her time. In her opinion, there was a need of putting a stop to producing “parlour dolls” and provide young women with practical education. For the betterment of the country, she set up schools in Jazłowiec, Jarosław, Niżniów and Nowy Sącz. The girls attending the schools were brought up according to the system developed by Marcelina Darowska, based on religious and patriotic values. The Convent of the Immaculate Conception of the Blessed VirginMary continues the work commenced by its founder; over time Mother Marcelina’s message remains valid and serves the subsequent generations of young Polish girls.

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Yaneva, Alexandra. "Madonna - Immaculate Conception in Indo-Portuguese Collection of National Gallery." Cultural and Historical Heritage: Preservation, Presentation, Digitalization 8, no. 1 (2022): 246–54. http://dx.doi.org/10.55630/kinj.2022.080121.

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Added in 1981 collection of Indo-Portuguese sculpture of National gallery is rare, little investigated and unique in its range in Europe. Going back to 17th century Madonna Immaculate Conception is chosen to be patronal representation of Portugal and later on it is being widespread in Goa, political and cultural center of the metropolis in India. Western European iconography of the Madonna is transformed by indian craftsman in a intriguing way. Collection of National gallery possess several examples that I intend to illustrate this with. Hopefully contribution of my paper will be presenting the phenomenon of Indo-Portuguese style through the prism of one of the most honored figures in Christianity - The Madonna and also starting the investigation of an abundant and a problematic museum collection.

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34

Sherkow, Jacob S. "Immaculate Conception? Priority and Invention in the CRISPR Patent Dispute." CRISPR Journal 5, no. 2 (2022): 174–80. http://dx.doi.org/10.1089/crispr.2022.0033.

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35

Peters, Diane E. "The Immaculate Conception in Spanish Art by Suzanne L. Stratton." Catholic Historical Review 82, no. 3 (1996): 483–84. http://dx.doi.org/10.1353/cat.1996.0120.

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36

Patel, Aakta. "Infertility treatment for HIV-positive couples: far from immaculate conception." Journal of Family Planning and Reproductive Health Care 29, no. 4 (2003): 239–41. http://dx.doi.org/10.1783/147118903101197890.

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Grinstein, Jonathan D. "The Immaculate Conception of Gleevec, As Told by Brian Druker." GEN Edge 5, no. 1 (2023): 325–28. http://dx.doi.org/10.1089/genedge.5.1.62.

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Pardal, Francisco José Pegacha. "A festa religiosa de Nossa Senhora da Conceição de Vila Viçosa ao tempo de D. João II, duque de Bragança (1630-1640)." História: Revista da Faculdade de Letras da Universidade do Porto 11, no. 1 (2021): 107–29. http://dx.doi.org/10.21747/0871164x/hist11_1a5_1.

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The devotion to the Immaculate Conception in Vila Viçosareassembles to the Middle Age. With the establishment of House of Braganza in the locality, was extremely estimated by the ducal family. The party, organized by the Brotherhood of Our Lady of Conception, included a Eucharistic celebration, a monumental procession, and other profane amusements, including bullfights and fireworks. The study of this 17th century celebration focuses on the account of António de Oliveira de Cadornega is cross-checked with brotherhood documentation and with other historiography

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Ziaja, Krystian. "Wybrane motywy biblijne z Ksiąg Jozuego i Sędziów w Godzinkach o Niepokalanym Poczęciu Najświętszej Maryi Panny." Ruch Biblijny i Liturgiczny 63, no. 1 (2010): 79. http://dx.doi.org/10.21906/rbl.163.

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The aim of the article is better understanding of the Hours concerning the Immaculate Conception of the Most Holy Virgin Mary. Following motives from the books of Joshua and Judges were taken into consideration: The light from Gabaon (Joshua 10, 10–13), Gedeon’s fleece (Judges 6, 36–40), Samson’s honeycomb (Judges 14, 1–11). After the discussion of the above mentioned three texts we may ascertain that the author of Hours about the Immaculate Conception of the Most Holy Virgin Mary with accurate aim refers the texts to the Most Holy Virgin Mary. Mary is the light from Gabaon, which showed people that he, whose mother she is, will make a salvation, the real victory that had been expected since Adam and Eve’s times. Moreover, she is the fleece of Gedeon because God made her a wonderful exception as among people only she was not stained by a sin. Furthermore, she is Samson’s honeycomb as inside her the one who is our Savior and our best food was born.

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Muirí, Réamonn Ó. "Parish of Lower Killeavy. Church of Immaculate Conception Lissummon 1936-1986." Seanchas Ardmhacha: Journal of the Armagh Diocesan Historical Society 12, no. 1 (1986): 286. http://dx.doi.org/10.2307/29745247.

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O'Connor, Dónal. "G. Vasari's Allegory of the Immaculate Conception and its Theological Tensions." Irish Theological Quarterly 65, no. 2 (2000): 169–77. http://dx.doi.org/10.1177/002114000006500205.

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Astell, Ann W. "Artful Dogma: The Immaculate Conception and Franz Werfel's Song of Bernadette." Christianity & Literature 62, no. 1 (2012): 5–28. http://dx.doi.org/10.1177/014833311206200102.

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An international bestseller when it first appeared in 1941 and the inspiration for an Academy-award winning film, Franz Werfel's historical novel The Song of Bernadette has received surprisingly little critical attention. Written against the background of the Nazi persecution of the Jews, the Song chronicles the Marian apparitions at Lourdes, France, in 1858 and the life of the young visionary, Bernadette Soubirous. A once-celebrated émigré writer, Werfel identified himself as both Jewish and Christian. His Song of Bernadette deserves recognition not only as a masterpiece of realistic hagiography, but also as a complex philosophical and theological commentary on modernism and Judeo-Christianity.

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Proniewski, Andrzej. "Epistemological bases of the dogma of the Immaculate Conception of Mary." Rocznik Teologii Katolickiej 21 (2022): 33–52. http://dx.doi.org/10.15290/rtk.2022.21.03.

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The dogma of the Immaculate Conception of Virgin Mary refers to the ontological condition of God’s Son’s Mother Who was preserved from the effects of the original sin. The direct action of God incarnated into a human is not limited of the categories of the natural order and it does not exclude the possibility of the rational cognition and conceptualisation of them. The article directs into the epistemological bases of the defined truth of faith which regards Virgin Mary as to the true information which matches the criteria of the assured faith.

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Yılmaz, Ozan Can. "Immaculate Conception of Gender: The Marian Phenomenon Among Catholic Women Pilgrims." Feminist Theology 32, no. 2 (2023): 206–23. http://dx.doi.org/10.1177/09667350231208141.

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This research concerns the phenomenological pragmatics of the Marian imaginaries in the study of gender and religion as intersecting and coconstituting themes. The contemporary constructions of antiquity occur in two ways: phantasmatic conceptions of the sacred as indoctrinated gendered catechisms, and embodied forms manifest on the body, thus serving as dogmatic disruptions for human sexuality. Reminiscent of Irigaray, what are the ways in which seemingly sexed bodies shelter the deterritorialized Queen? In what manner do bodies on pilgrimage facilitate the mediation of the mediatrix? This study examines how the queen of virgins, the Regina Virginum, demarcates the visions of womanhood and femininity through fieldwork among the Latina Catholic women pilgrims to the House of the Virgin Mary in Selçuk Province, Turkey. In this context, it further provides an analysis of discourse within the context of Pope Francis’ address at the General Audience held in the Paul VI Audience Hall on Wednesday, 23 August 2023. The research results are set to highlight how women can cultivate empowerment by embracing their inner selves, paralleling Mary’s spiritual influence on women’s agency. Findings demonstrate how women utilize pilgrimage experiences, inspired by Mary’s multifaceted symbolism, to challenge gender norms, reconstruct identities, and assert agency, emphasizing the transformative potential of religious practices in empowering women.

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Łukaszewicz-Chantry, Maria. "Poemat Maryjny Michała Antoniego Hackiego." Symbolae Philologorum Posnaniensium Graecae et Latinae 28, no. 2 (2019): 127–37. http://dx.doi.org/10.14746/sppgl.2018.xxviii.2.8.

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The poem of the Abbot of Oliwa Michał Hacki can be considered as a poetic Mariological treatise which emphasises the privilege of the Immaculate Conception, questioned by the Reformation. Hacki gives numerous metaphors and titles of Mary, systematises them, classifies them into thematic groups and explains their meaning. By doing so, he preserves the hierarchy of theological truths and Christocentrism.

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Khabunova, Evdokia E. "Миф о рождении Гесера в мир (сравнительный анализ с текстом «Рамаяны» и биографией Будды)". Бюллетень Калмыцкого научного центра Российской академии наук, № 2 (30 грудня 2020): 78–99. http://dx.doi.org/10.22162/2587-6503-2020-2-14-78-99.

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All the chapters of the Mongolian “Geser” contain the theme of the hero’s birth the structure of which consists of several narrative elements: Khormusta sends one of his sons to the Earth in order to save the living beings; the prophesy about Geser’s birth is made at the foot of “obo” on the Earth; the immaculate conception and the uncommon birth of the hero. The same narrative elements are used in the birth of the hero’s subject in Tibetan “Geser”. There are doubtless similarities in the pattern of hero’s birth both in Tibetan and Mongolian eposes, however, there are visible differences. In these epic texts there are topics common to all heroic legends: childless elderly parents, begging a child from gods, an immaculate conception and an unusual birth of the hero. The same structure is used in the birth of the hero in the Indian “Ramayana”, however, the content has its distinct peculiarity. The analysis of the biography of Buddha showed that in the topic of Buddha’s birth the same narrative elements are used. The study gives a comparative analysis of the content of the hero’s birth in Mongolian “Geser”, Tibetan “Geser”, Idian “Ramayana” and the Buddha Shakyamuni’s biography.

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Painter, John. "ARCIC on Mary: An Historical Consideration of the Use of Early Church Evidence in the Seattle Statement." Journal of Anglican Studies 4, no. 1 (2006): 59–80. http://dx.doi.org/10.1177/1740355306064521.

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ABSTRACTThe ARCIC Statement on Mary features an underlying agreement on Mary as a basis for recommending that Anglicans accept the two Marian dogmas of the Immaculate Conception and the Assumption as matters of faith. In outlining the case it becomes clear that the place of Scripture, as expressed in Article 6 of the Thirty Nine Articles, is different in the two Communions. The two Marian dogmas shift the focus of the underlying agreement so that Mary becomes more aligned with Jesus than believers. Mary's sinlessness, which is the focus of the dogma of Immaculate conception, apparently involves her continuing virginity. Though perpetual virginity is assumed in the creeds and the Book of Common Prayer, it is not explicitly connected with Mary's purity or sinlessness. This move is consistent with the place of virginity and celibacy in the Roman Catholic Church. It is a serious difference from the Anglican position. In addition, ecumenical research brings into question the view that Mary remained ever a virgin recognizing children born to Joseph and Mary. Historically and exegetically the mother and brothers of Jesus are seen as believers and followers of Jesus.

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Wheatley, Edward. "Rainmakers, mushrooms, and immaculate conception: Internal marketing for professional service firm associates." Services Marketing Quarterly 2, no. 4 (1987): 73–82. http://dx.doi.org/10.1080/15332969.1987.9984854.

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Cho, Dong-Won. "The Development of the Dogma of the Immaculate Conception and Its Meaning." Research Foundation of Korean Church History 61 (December 31, 2022): 343–84. http://dx.doi.org/10.35162/rfkch.2022.12.61.343.

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Borovskaya, Natalia. "The iconographical features of the image of the Immaculate Conception — “The Women clothed with the Sun”." St. Tikhons' University Review. Series V. Christian Art 49 (March 31, 2023): 22–41. http://dx.doi.org/10.15382/sturv202349.22-41.

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The article is dedicated to the analysis of the formation and typological features of the iconography “The Women clothed with the Sun” that became the main type of the image “ The Immaculate Conception” in the European Christian art of the end of XVI – XVII centuries. A lot of specialists are sure that this iconography is stable and undeveloped but it’s wrong. The image of the Immaculate Conception as the Woman of Apocalipse has a long way of evolution and exists in the art in various iconographical types. The basic material are the works of the Spanish painting of the XVII-th cent.in which the iconography is very rich and various. In this article there is the analysis of a lot of works by the best painters of the “Golden Age” of the Spanish school: El Greco, Diego Velasquez, Fransisco Zurbaran, Bartolomeo Esteban Murillo. Also we research the genesis of this iconography in the art of the Late Gothic and Renaissance of France and Italy XVI- XVI centuries in the works by Giorgio Vasari, Piero di Cosimo, Ludovico Chigoli (Cardi). The evolution of the iconography developed from the use of a lot atributs and symbols with theological content to the so called mystical image where this content is demonstrated only by means the mode of painting.

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