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Dissertations / Theses on the topic 'Mariologie'
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Görg, Peter H. ""Sagt an, wer ist doch diese" Inhalt, Rang und Entwicklung der Mariologie in dogmatischen Lehrbüchern und Publikationen deutschsprachiger Dogmatiker des 19. und 20. Jahrhunderts." Bonn Nova & Vetera, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2997113&prov=M&dok_var=1&dok_ext=htm.
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Vollmann, Josef Bertrand. "Eine Mariologie aus den Werken des Thomas von Kempen /." Paring : Augustiner Chorherren Verl, 2003. http://catalogue.bnf.fr/ark:/12148/cb391240512.
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Hartmann, Stefan. "Die Magd des Herrn : zur heilsgeschichtlichen Mariologie Heinrich M. Kösters /." Regensburg : Pustet, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9783791721835.
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Diss. Univ. Eichstätt-Ingolstadt, 2007/08.Originaltitel: Maria in der Heilsgeschichte. Originaltitel: Maria in der Heilsgeschichte, Titel der Diss. Originaltitel: Maria in der Heilsgeschichte, Originaltitel der Dissertation. Literaturverzeichnis: S. 457-510.
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Hartmann, Stefan. "Die Magd des Herrn zur heilsgeschichtlichen Mariologie Heinrich M. Kösters." Regensburg Pustet, 2007. http://d-nb.info/992329442/04.
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HEES, ROBERT. "La vierge marie et le mystere du salut. La mariologie de 1962 a nos jours." Université Marc Bloch (Strasbourg) (1971-2008), 1993. http://www.theses.fr/1993STR20057.
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A partir d'un apercu historique recouvrant quatre siecles, du concile de trente a la veille du deuxieme concile du vatican, la these presente un panorama actualise de la mariologie concernant les trente dernieres annees dans une dimension renouvelee depuis vatican ii. Elle degage les aspects doctrinaux contenus dans les textes conciliaires et analyse leur incidence sur le culte de la vierge marie et l'approfondissement de la doctrine mariale aux plans magisteriel et theologique. En second lieu, la these ouvre des axes de recherche sur la place de la vierge marie dans le mystere du christ et son role dans l'economie du salut selon des perspectives renovees par le dernier concileFrom a historic summary recovering four centuries, going from the concil of trento to the second council of vatican, the thesis presents a current panorama of mariology concerning the last thirty years in a renewed dimension since vatican ii. The thesis draws the doctrinal sights from the conciliar tetxs and analyses their impact on the worship of the virgin mary and the deepening of the marian doctrine in the property of roman autorithy and catholic theology. In a second time, the thesis opens axis of search concerning the place of the virgin mary in the mystery of jesus christ and her role in the economy of salvation according to renovated views coming from the last council
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Fuchs, Andreas. "Mariologie und "Wunderglaube" : ein kritischer Beitrag zur spiritualitätstheologischen Valenz der Mariophanie im Kontext humanwissenschaftlicher Fragestellungen /." Regensburg Pustet, 2009. http://d-nb.info/992329515/04.
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Dittrich, Achim. "Mater Ecclesiae : Geschichte und Bedeutung eines umstrittenen Marientitels /." Würzburg Echter, 2009. http://d-nb.info/995404631/04.
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Pinto-Mathieu, Elisabeth. "La "Vie des Pères" : genèse de contes religieux du XIIIe siècle /." Paris : H. Champion, 2009. http://catalogue.bnf.fr/ark:/12148/cb420257516.
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Dřevojánek, David. "La figure mariale dans l'ecclésiologie d'Yves Congar et d'Hans Urs Von Balthasar." Master's thesis, Université Laval, 2007. http://hdl.handle.net/20.500.11794/19333.
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Gadeyne, François. "Symbolisme de l’Apparition de Léon Bloy, confluent littéraire, historique et spirituel." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040034.
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Le Symbolisme de l’Apparition de Léon Bloy est l’embryon du reste de son œuvre. Les ombres de nos connaissances sur la genèse et l’écriture de ce texte rendent nécessaire un éclairage sur les facteurs historiques de ce projet inachevé et sur les influences reçues par l’auteur. La figure tutélaire de l’abbé Tardif de Moidrey exerce sur lui l’influence la plus importante, à côté de celle d’Ernest Hello et d’Anne-Marie Roulé. Une enquête historique permet de mettre en lumière les raisons de sa profonde emprise sur Bloy et les lignes directrices de sa pensée sur quelques thèmes majeurs : une vision généalogique de l’histoire, l’imaginaire médiéval, la réparation par le sacrifice et l’espérance du « retour » des Juifs et de l’accomplissement des prophéties. L’autorité de la Somme théologique de saint Thomas apporte à ces thèmes un fondement philosophique ; quant au culte de Marie, il en est le point d’aboutissement. Tardif a transmis à Bloy l’idée d’appliquer l’exégèse symbolique aux apparitions de la Vierge. Cette exégèse fait elle-même ici l’objet d’un éclairage historique, ainsi que la mariologie dont le Symbolisme de l’Apparition est le reflet et le prolongementSymbolism of the Apparition of Leon Bloy is at the origin of his whole work. The shadows of our knowledge about the genesis and the writing of this text require light on the historical factors of this unfinished project and the influences received by the author. The tutelary figure of father Tardif de Moidrey exerts on him the most important influence, in addition to Ernest Hello and Anne -Marie Roulé. A historical research helps to enlighten the reasons for his profound influence on Bloy and the guidelines of his thoughts on a few major themes : a genealogical view of history, the reference to the Middle Ages, the repair through sacrifice and the hope of the « return » of the Jews and of the fulfillment of the prophecies. The authority of the Summa Theologica brings to these themes a philosophical basis, and the cult of Mary gathers them all. Tardif has transmitted to Bloy the idea of applying the symbolic exegesis to the apparitions of the Virgin. This exegesis itself is interpreted in an historical perspective, as well as the Mariology, that Symbolism of the Apparition reflects and extends
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Lewis, Albert. "Responsorisch Kirche sein : Antwortgestalt und Sendung der Kirche nach Hans Urs von Balthasar /." Berlin : Lit, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2922802&prov=M&dok_var=1&dok_ext=htm.
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Lima, Danielle Ventura Bandeira de. "DEVOÇÃO E SANTIDADE NAS CASAS DE CARIDADE: A IDEALIZAÇÃO MARIANA DO PADRE IBIAPINA." Pontifícia Universidade Católica de Goiás, 2014. http://localhost:8080/tede/handle/tede/765.
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Previous issue date: 2014-02-03This paper aims at analyzing socio-cultural relations prevailing inside father Ibiapina s Charity Houses, which contributed to his social work emphasizing the figure of Mary as developed by Classical Mariology. In this sense, Reception History was an important tool in this analysis, along with a dialogue with some distinguished authors who privilege this gender in their works. A review of the works of Bourdieu, Geertz, Berger, and Foucault among other social thinkers was necessary to accomplish a more vivid portrait of the social interactions experienced in the research, as well as the religious foundation of their relations, considering that their ideas allowed us to make an in-depth study of the social constructions that prevail in them. This kind of reflection let a large result concerning father Ibiana s letters, the sisters of charity ones, the statute ruling the Charity Houses, the poems of the charity sisters published in the Voz da Religião no Cariri newspaper, and the moral maxima written down by father Ibiapina. All considered, we are sure that these core issues granted a better comprehension of what happens among the members of the group and between them and their counterparts.
Esta tese teve como intuito analisar as relações socioculturais existentes nas Casas de Caridade do Padre Ibiapina que contribuíram para sua obra social, dando ênfase à figura de Maria nos moldes da Mariologia Clássica. Para tanto, foram utilizadas como ferramentas de análise as reflexões trazidas pela história da recepção em diálogo com alguns autores que trazem o gênero como categoria analítica. Contudo, para um maior aprofundamento das interações sociais vivenciadas pelo grupo em estudo e, sobretudo, da religiosidade que embasa as suas relações, foi feita uma retomada dos estudos de, dentre outros autores, Bourdieu, Geertz, Berge e Foucault, tendo em vista que, a partir destes, foi possível estudar com profundidade a tessitura das construções sociais ali predominantes. Tal reflexão se deu em constante recorrência às cartas do Padre Ibiapina, das Irmãs de Caridade e dos beatos, ao estatuto que regia as Casas de Caridade do Padre Ibiapina, aos versos compostos pelas Irmãs de Caridade presentes no jornal Voz da Religião no Cariri, às máximas morais escritas pelo Padre Ibiapina, com um estudo voltado para a cultura brasileira e, especialmente, a nordestina, bem como a visão de Maria enquanto alvo de devoção e modelo de santidade, por serem estes pontos basilares para a garantia da compreensão do grupo em questão.
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Fairise, Christelle. "Écrire et réécrire la vie de la Vierge en Islande au Moyen âge (XIIIe-XIVe siècles), la "Maríu saga" : étude et traduction." Thesis, Toulouse 2, 2017. http://www.theses.fr/2017TOU20053.
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La Maríu saga est une saga hagiographique anonyme d’origine monastique faisant le récit de la vie de Marie, de sa conception à son Assomption, rédigée en langue vernaculaire et composée entre le dernier tiers du XIIIe siècle et la seconde moitié du XIVe siècle en Islande. Assortie d’une traduction inédite du texte, la présente étude se propose comme une nouvelle approche de la Maríu saga que nous inscrivons dans la longue tradition littéraire et théologique des Vies de la Vierge, des biographies homilétiques mariales tributaires des évangiles apocryphes composées par des moines et théologiens du VIIe au Xe siècle dans l’Empire Byzantin, et que nous situons dans le contexte littéraire et culturel européen médiéval afin de mettre en lumière les enjeux poétiques et doctrinaux que soulève l’acte d’écrire et de réécrire la vie de la Vierge en Islande au Moyen Âge. Pour ce faire, nous envisageons l’œuvre de différents points de vue, d’abord de l’histoire de la réception des textes bibliques et parabibliques, ensuite contextuel et philologique, puis littéraire et enfin théologique. Nous nous employons à montrer à travers son étude poétique et doctrinale que, à l’exemple des vies de Marie médiévales ecclésiastiques, la Maríu saga manifeste des spécificités propres au foyer culturel de son époque : medium entre la littérature et la théologie, l’œuvre est un texte hagiographique narratif qui présente le double intérêt d’être à la fois un témoin de la pratique de la réécriture hagiographique en langue vernaculaire et le reflet du développement dogmatique et de l’évolution de la réflexion théologique sur Marie, et de fait sur le Christ, en Islande médiévaleMaríu saga is an anonymous hagiographic saga relating the story of Mary’s life, from her Conception to her Assumption, written in the vernacular and composed in the monastic milieu between the last third of the thirteenth century and the second half of the fourteenth century in Iceland. Coupled with an unprecedented translation of the text, this dissertation offers a new approach to Maríu saga that I situate within the long literary and theological tradition of the Lives of the Virgin – these Marian biographic homilies which draw on apocryphal gospels were composed by monks and theologians from the seventh to the tenth century in the Byzantine Empire –, and that I put into the European medieval literary and cultural context in order to examine the literary and doctrinal issues raised by the act of writing and rewriting the life of the Virgin in Iceland in the Middle Ages. I successively consider Maríu saga from different perspectives: in a first part, from the history of the reception of biblical and parabiblical texts; in a second part, from an historical and a philological aspect; in a third part, from a literary point of view; and in a fourth part, from a theological angle. My aim is to demonstrate through the study of its poetics and its doctrine that, like the medieval ecclesiastical lives of Mary, Maríu saga bears specific features of its cultural area of its time: medium between literature and theology, this work is a narrative hagiographic text that presents the double interest of being the witness both to the practice of hagiographic rewriting in the vernacular and to the doctrinal development and the evolution of the theological reflection on Mary, and in fact on Christ, in medieval Iceland
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Tibbetts, James J. S. F. O. "The historical development of biblical Mariology pre- and post-Vatican II (1943-1986 American Mariology)." IMRI - Marian Library / OhioLINK, 1995. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1431444995.
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Winek, Albertsson Anna. "Maria –syster, himladrottning eller..? : Herrens moder i Svenska kyrkans tro och liv i nutid." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-100032.
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Oakes, Catherine Margaret. "An iconographic study of the Virgin as intercessor, mediator and purveyor of mercy in western understanding from the twelfth to the fifteenth century." Thesis, University of Bristol, 1998. http://hdl.handle.net/1983/0d1fd2ca-3d1f-48c8-97fe-df765dcf9273.
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Vennberg, Gunvor. "Moder och modern? : Svenskkyrklig mariologi och synen på kön och kyrka 1920-2010." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-67007.
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This study deals with questions about male and female, power and church, related to the Mariologies of three prominent leaders in the Church of Sweden in the last century: Erling Eidem, Paulina Mariadotter and Cristina Grenholm. The mentioned topics are important for conservative High Church people as well as for radical feminists, and they are therefore necessary to address in the context of discussions about the church´s identity and the search of greater unity. Each Mariology is related to contemporary ideas about the relations between male and female, and to the tradition of the church as the leaders themselves see it. During the years 1920-2010 the relations between the sexes changed a lot as a result of the impact of modernity, which also affected how people perceived the relationship between the individual and the tradition/authorities. The present study concludes that there is a connection between Mariology and contemporary ideas about male and female. However, the Mariologist´s attitude to the tradition of the church seems to decide which perspective is allowed to dominate. Eidem wants people to subordinate themselves to the tradition while Grenholm criticizes it and wants to change it. Paulina Mariadotter exemplifies the dialectic between a “small tradition” and the “great tradition” of the church. Mariadotter interprets her own experience in light of the tradition. This makes her capable of handling contemporary challenges in continuity with the same tradition. The study argues, on the basis of an analysis of the three Mariologies, that the modern demand for equality between the sexes can be managed in continuity with the tradition of the church. Such an equality is not a right but a gift from God trough Jesus Christ, which means that the ideal of equality between male and female will not necessarily entail the abandonment of the idea of female subordination. Mariological perspectives can help us to recognize voluntary subordination as important for reaching blessedness and as appropriate in the context of the perception of the church as a mother. Such a self-understanding may reconcile the hierarchical and nurturing functions of the church with reference to self-donating love and sensitivity. This means that Mariology may also provide a deepened understanding of the way to “unity in Christ” within the Church of Sweden.
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Jiron, Keith Isaac Akira. "The Mariology of Saint Manuel Gonzalez Garcia (1877 - 1940)." IMRI - Marian Library / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1621952887670156.
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Jiron, Keith I. A. "The Mariology of Saint Manuel Gonzalez Garcia (1877 – 1940)." IMRI - Marian Library / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1627398611982487.
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Padgett, Christopher M. "The Life and Mariology of Father Juniper B. Carol, O.F.M." IMRI - Marian Library / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1582553304538469.
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Schumacher, Larry E. "Mariology in the Roman Catholic church product of Bible and tradition? /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Williams, Joan Mary. "A historical and biblical portrait of Mary for a renewed Mariology." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Jonsson, Jenny. "”Ty då trädde en kvist fram från vilket den blomma skulle komma som kungar och profeter längtat efter” : Heliga Birgittas Mariologi." Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-360056.
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Long, Courtney S. "Mariology and monumental sculpture on the west façade of Notre-Dame Cathedral, Paris /." Connect to online version, 2007. http://ada.mtholyoke.edu/setr/websrc/pdfs/www/2007/223.pdf.
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Graber, Anne-Cathy. "Marie : une lecture comparée de "Redemptoris Mater" (Jean-Paul II) et du "Commentaire du Magnificat" (Luther) à la lumière des dialogues œcuméniques." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK018.
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Ce travail a pour objectif de vérifier, à partir du thème Marie (souvent compris comme un des obstacles au rapprochement des Églises), la cohérence du mouvement œcuménique contemporain et la consonance des résultats de ces dialogues avec les enseignements officiels des Églises. Le point de départ de la réflexion est une lecture comparée de Redemptoris Mater de Jean-Paul II et du Commentaire du Magnificat de Luther. Cette comparaison est vérifiée ensuite par des dialogues œcuméniques (luthéro-catholiques, mais aussi pentecôtistes-baptistes, catholiques…) dans une perspective d'interpellations réciproques à propos de la compréhension de Marie dans le mystère de l'Église et du salut. La théologie mariale s’avère être un lieu de vérification œcuménique fécond : elle met en exergue les consensus et clarifie les questions encore ouvertes de la recherche œcuménique, en particulier celle de l’instrumentalité de l’ÉgliseThe role of Mary is often understood as an obstacle to reconciliation between Churches. Using this theme, the dissertation has as its objective the verification of the coherence of the contemporary ecumenical movement aswell as to how the results of the various dialogues correspond to the official teaching of the Churches. The starting point is a comparative study of John-Paul II’s Redemptoris Mater and Luther’s Commentary on theMagnificat. This comparison is then examined in the light of results from various ecumenical dialogues (between Lutherans and Catholics as well as Evangelicals, Pentecostals and Catholics…). Out of the dialogues come reciprocal questions concerning how Mary is understood in the mystery of the Church and of salvation. Marian theology shows itself to be a very fertile method of ecumenical verification, revealing both new consensuses and clarifying issues that remain open for ecumenical research, especially in relation to the instrumentality of the Church
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Orton, Tena L. "The concept of Mariology in the Roman Catholic Church in Spanish speaking Latin America an evangelical missiological response /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Kushu-Solii, Ngah Andrew [Verfasser]. "The Relationship between Mariology and Ecclesiology in the Theological Thinking of John Paul II / Ngah Andrew Kushu-Solii." Frankfurt : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2013. http://d-nb.info/1042419337/34.
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Ngah, Andrew [Verfasser]. "The Relationship between Mariology and Ecclesiology in the Theological Thinking of John Paul II / Ngah Andrew Kushu-Solii." Frankfurt : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2013. http://nbn-resolving.de/urn:nbn:de:101:1-2013093020057.
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Blewett, Joanne E. "The Geography of Marian Shrines in the United States: A Preliminary Comparison With Western Europe." University of Cincinnati / OhioLINK, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1128100652.
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Kozack, Jessica Catherine. "The Primacy of Christ as the Foundation of the Coredemption: The Mariology of Fr. Juniper B. Carol, O.F.M. (1911-1990)." University of Dayton / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1438617267.
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Alson, Javier S. M. C. "La corredencion mariana: un estudio sistematico de los articulos sobre la corredencion en la revista "Estudios Marianos" desde el volumen I al volumen LXIV (1942-1998)." IMRI - Marian Library / OhioLINK, 2001. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1431423720.
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Coats, Jerry Brian. "Las Cantigas de Santa Maria: Thirteenth-Century Popular Culture and Acts of Subversion." Thesis, University of North Texas, 2016. https://digital.library.unt.edu/ark:/67531/metadc862766/.
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Across medieval Europe, the pilgrimage route to Santiago de Compostela in Spain traced a lattice web of popular culture. From the lowest peasant to the greatest king and churchmen, the devout walked pathways that created an economy and contributed to a social and political climate of change. Central to this impulse of piety and wanderlust was the veneration of the Virgin Mary. She was, however, not the iconic Mother of the New Testament whose character, actions, and very name are nearly absent from that first-century compilation of texts. As characterized in the words of popular songs and tales, the mariales, she was a robust saint who performed acts of healing that exceeded those miracles of Jesus described in the Bible. Unafraid and authoritative, she confronted demons and provided judgement that reached beyond the understanding and mercy of medieval codes of law. Holding out the promise of protection from physical and spiritual harm, she attracted denizens of admirers who included poets, minstrels, and troubadours like Nigel of Canterbury, John of Garland, Gonzalo de Berceo, and Gautier de Coinci. They popularized her cult across Europe; pilgrims sang their songs and celebrated the new attributes of Mary. This dissertation uses the greatest collection of these songs, Las Cantigas de Santa Maria compiled in the thirteenth century under the direction of Alfonso X, King of Castile and Leon, to construct the history of a lay piety movement deeply rooted in medieval popular culture. Making the transition from institutionalized, doctrinal saint to popular heroine, Mary becomes a subversive conduit through which culture moved from Latin poetry to vernacular verse and from the monasteries of scholasticism to the popular pathway of Wycliffite reform.
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Mauriello, Matthew Rocco. "Venerable Pope Pius XII and the 1954 Marian year: a study of his writings within the context of the Marian devotion and Mariology in the 1950s." IMRI - Marian Library / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1431437505.
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Persson, Anders. ""Försonarn vid sitt bröst, en stjernkrönt Qvinna" : jungfru- och moderstematiken hos C.J.L. Almqvist och P.D.A. Atterbom." Doctoral thesis, Umeå universitet, Humanistiska fakulteten, 1998. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-59649.
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The present Ph.D. dissertation proceeds from poetry on the theme of the Virgin Mary which blossomed for several decades during the Romantic era and is dedicated to the use of its virgin and maternal themes in the work of C.J.L. Almqvist and P.D.A. Atterbom. The first chapter discusses Almqvist's description of the perfect complementary unity of male and female - and divine and human - in his juvenile work Murnis (1819). In this sexually explicit work, theology and religious experience is eroticized while sexuality is sacralized. In Amorina (1822), a burgeoning transformation of Almqvist's "wholeness" vision can be observed. While wholeness can only be achieved through the perfect union of man and woman in Murnis, Amorina emerges as a perfect figure in and of herself. In the second chapter, the figure of Tintomara in Drottningens juvelsmycke (1835) is analyzed. In this novel, the dream of the merging of "twoness" into "oneness" seems to have been abandoned in favour of an experiment, wherein the unity of masculinity and femininity is realized in one single individual, the androgynous Tintomara. Despite the fact that the novel's androgynous idea is formulated with direct reference to Plato's Symposium, the significance of Jakob Böhme's speculations on androgyny are also emphasized here. The third chapter deals with the poetry about Mary written by Almqvist, especially Isidoros av Tadmor and Marjam (1839). Almqvist's image of Mary is characterized in terms of "perfection" and "complexity". In Marjam, this complexity is expressed both through the drama's upholding of the paradoxical content of the dogma of the Virgin Mary and the main theme of the double drama, the tension between the earthly and the eschatological family. The fourth and fifth chapters of this dissertation are dedicated to the maternal theme in the work of P.D.A. Atterbom. I proceed from the hypothesis that the transformations which the figure of Mary undergoes reflect a tension between Romantic syncretism and classic Christianity. I analyze four texts by Atterbom in which this conflict is particularly apparent. In Atterbom's prose draft for his fairy play Fågel blå (1818), as in his sonnets dedicated to Mary (1817-18), I discern a shift away from Romantic syncretism and toward more Biblical patterns. In the fairy play Lycksalighetens ö (1824-27), this tension emerges anew in the two Nyx epiphanies in the piece. The elegy "Ave Maria" (1831) comprises the clearest example of the shift in Atterbom's writing toward classical Mariology. In the conclusion, Almqvist's and Atterbom's respective thematic use of Mary - where she is portrayed as a complex, transgressive figure - is contrasted with an early example of Swedish Biedermeier poetry, Carl von Zeipel's "Jesus Christus. Evangeliska romanser" (1822), where Mary is placed in the context of the little, idyllic family.digitalisering@umu
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Dunér, Veronika. "Jungfruns andra natur: Magna Mater, Moder Natur och Mamma Maggan : En religionshistorisk studie med inslag av religionspsykologi om Maria och hennes alter Marior i ´feministisk generationsklyfta´." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-384774.
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Jungfruns andra natur: Magna Mater, Mamma Maggan och Moder Natur är en religionshistorisk studie med inslag av religionspsykologi som genom en hermeneutisk metod undersöker Maria i debattserien ´feministisk generationsklyfta´ mellan åren 2008 och 2017. Debatten utvecklades efter Mariautställningen på Historiska museet i Stockholm, Maria – drömmen om kvinnan, 2008. Genom en deduktiv ansats analyseras det empiriska materialet utifrån teorier om heligt och profant samt dualism och dialog. Frågeställningarna handlar om varför och på vilket sätt Maria framställs som en immanent och/eller transcendent gestalt och om debattörerna ansåg att Maria var relevant eller icke-relevant för kvinnor idag. Ett centralt tema i ´feministisk generationsklyfta´ var en ”systerstrid” mellan likarts- och särartsfeminism. Studien visar emellertid att distinktionen mellan religion och feminism, katolicism och protestantism inte var självklar. En av debattörerna, en av grundarna till Feministiskt initiativ, upphöjde Maria, Gud och Nya testamentets kärleksbudskap. Medan den som var präst förordade att moderna röster, sekulära och feminister, skulle ta Maria i anspråk och föra henne ut ur de kyrkliga rummen. Och den som sade sig komma med ”nyläsning”, skrev utan bibelreferenser. Hon utgick istället från sin egna upplevelser och känslor. Gemensamt för de tre debattörerna var att de levandegjorde Maria på var sitt sätt, kristen som sekulär, helig som profan, universell som privat. Genom att använda, för studien det konstruerade begreppet, ´alter Maria´, vidgades narrativen och gestaltningarna. Alter Mariorna förtydligade både relationer i tid och rum samt outtalade eller underliggande personliga pronomen. Ju mer himmelsk Maria, desto mer universell. Ju mer jordisk Maria, desto mer privat och intim. Under debattens olika lager representerade Mariagestalten kvinnans plats i kosmos. Marias moderskap betraktades antingen som kvinnans styrka eller svaghet. Bebådelsen representerade synen på sexualitet i förhållande till Gud. Marias relevans för kvinnor idag stod i relation till hennes ägande av sin kropp och sitt ja. I nöd eller lust.The Virgin´s Other Nature: Magna Mater, Mother Nature and Mother Maggan is a religious historical study of Mary and her alter Mary’s. The empirical material is the debate called "feminist generational division" (2009-2017) that followed the exhibition, Mary - the dream of the woman at the Historical Museum in Stockholm 2008. The purpose of this study is to examine through hermeneutic method why and how Mary was portrayed as an immanent and/or transcendent figure and whether the debaters considers Mary as relevant or not for women today. The study shows that there were other fundamental divisions beside a modern feminist crisis of “sister struggle” between essentialist and constructivist feminism. Analyzing through the theories of holy and profane, dualism and dialog Mary represented women's place in cosmos. The degree of relevance had connection with the view of Mays maternity as women’s either strength or weakness, while the Annunciation represented the sexuality in relation to the immanent and transcendent language.
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Kuhn, Maria Diane. "Mother Mary Comes to Me: The Stylistic Shift in Portrayals of Mary and her Adoration in Medieval Italy." Kent State University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=kent1619455685665479.
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Hamy-Dupont, Adrienne. "Système encyclopédique et prédication mariales chez Juan Gil de Zamora (OFM, + c. 1306) : les sermones virginales. Édition, traduction et commentaires." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCC095.
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Juan Gil de Zamora est l’un des plus importants encyclopédistes hispaniques de langue latine. Actif à la fin du XIIIe siècle, il est lié à la cour d’Alphonse X et de Sanche IV et remplit des charges élevées dans son ordre franciscain, après des études parisiennes. Ce travail propose une editio princeps traduite et commentée de ses seize sermons mariaux répertoriés à ce jour. Elle est précédée d’une étude introductive fournissant données biographiques, réflexion sur son système encyclopédique, étude de sa part mariale et diverses découvertes homilétiquesJuan Gil of Zamora is one of the major hispanolatin encylopedist. Active at the end of the XIIIth century, he was linked with Alphonse the Xth’s and Sancho the IVth’s courts. Before playing an important part in his Franciscan Order he studied in Paris. This work provides with a translated and commented editio princeps of the sixteen marian sermons that could be listed. It goes with an introduction dealing with afresh biographical datas, thoughts on Gil’s encyclopedic system, marian production and homiletic discoveries
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Jiron, Keith. "The Immaculate Mother as Foundational Principle in Mary’s role as Efficacious Helper, Teacher, and Intercessor in the writings of Saint Manuel Gonzalez Garcia (1877 - 1940)." IMRI - Marian Library / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1582739577618319.
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Willis, Sean. "In what sense is Mary a type of the Church? : using two models to illuminate some developments in twentieth century Roman Catholic Mario-ecclesiology." Thesis, University of Exeter, 2013. http://hdl.handle.net/10871/14431.
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This thesis has two aims. Firstly, in order to answer the question, ‘In what sense do people see Mary as a type of the Church?’, this thesis will set up original typological models of the relationship between Mary and the Church (chapter 1). It will then demonstrate how and why an eschatological element came to be present in these models (chapter 2).It will be a contention of this thesis that looking at the Mario-ecclesial discussions set out in chapters 3 and 4 through these typological models will allow a greater depth of analysis. The models allow one to discern differences between and nuances in various views of the relationship between Mary and the Church that would be impossible to discern if one were using just the language of ‘type’. Secondly the thesis will show how each Mario-ecclesial discussion has been affected by the socio-political context of the time. Specifically, the thesis will analyse the Mario-ecclesial discussions of the patristic, medieval and modern periods in the light of the typological models. In chapter 1, the patristic Mario-ecclesiologies of Irenaeus and Ambrose will be considered. In chapter 2, Bernard of Clairvaux will be used to analyse the eschatological nature of the Mario-ecclesiology in the medieval period. In chapter 3, the contrasting Mario-ecclesiologies of the Second Vatican Council and Hans Urs von Balthasar will be compared. In chapter 4, it will be suggested that John Paul’s model of the Mario-ecclesial relationship was based on his eschatological vision for the Church and the role that Mary plays in that future which is both imminent and already realised. This thesis will demonstrate that by using the typological models in these periods a greater depth of analysis can be achieved. This will be particularly true of the complex and nuanced discussions on Mary in the Roman Catholic Church in the twentieth century. This analysis will culminate in the particular Mariology of John Paul II.
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Genig, Joshua Dale. "The sacramentality of the Word : through the lens of the annunciation to Mary." Thesis, University of St Andrews, 2012. http://hdl.handle.net/10023/2554.
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This thesis seeks to demonstrate that, in failing to take the sacramentality of the Word seriously, the preaching of the Church has suffered negative consequences. In short, preaching has often become, at best, a form of instruction or, at worst, an incantation of sorts, rather than an integral part of deepening our relationship with Christ by functioning sacramentally to bring about divine participation with Jesus' corporeal humanity in his living Word. Moreover, this trouble has had a profoundly negative effect on my own Lutheran Church – Missouri Synod due, in part, to our Reformation heritage as Christians who believe, teach, and confess the sole authority and divine inspiration of Holy Scripture. Yet, what has been lost over the past 500 years since the Reformation began is the reality of Christ's ongoing corporeal presence in and for the Church, particularly as he is present in the viva vox of preaching. In order to recover that reality, I propose that one should consider the annunciation to Mary where, with a sermon of sorts, the corporeal Christ took up residence in the flesh of his hearer. In addition to granting Mary a son, however, this tangible presence of Jesus also delivered to her precisely what was contained within his own flesh: the fullness of the Godhead (Col 2:9). When understood as a biblical paradigm for the Church, it becomes clear that what happened to Mary can, indeed, happen to Christians of the present day. To that end, I propose that preaching today, when understood sacramentally, can deliver the fullness of the person of Christ, who continues to come in corporeality, with humanity and divinity, in the viva vox of preaching.
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ŠISLEROVÁ, Tereza. "Mariánské sermony Antonína z Padovy." Master's thesis, 2011. http://www.nusl.cz/ntk/nusl-55716.
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This diploma thesis entitled Marian sermons of Anthony of Padua is based on the translation of four speeches to the Marian Feasts given by Anthony of Padua a Franciscan theologian and preacher (1195-1231). These speeches belong to the cycle Sermones dominicales and have never before been translated into Czech. The work includes insights about Anthony of Padua himself and his relationship to Franciscan spirituality. Important too, is a theological analysis of the sermons with particular focus of Anthony of Padua's conception of the Virgin Mary. In addition to focus on on the author and his views there is particular attention paid to the stylistic and the linguistic techniques used in his work.
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Kihandi, Kubondila Hyacinthe. "Une proposition de mariologie sociale pour l’Afrique : a nalyses théologiques (Afrique et Amérique Latine) et études de terrain de quatre mouvements marials à Kinshasa." Thèse, 2016. http://hdl.handle.net/1866/18462.
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Cette recherche vise à élaborer une mariologie sociale en Afrique. Sa problématique tourne autour de trois questions principales : le culte marial est-il vécu comme une pratique libératrice au service de l’engagement pour la justice sociale ? La figure de la Vierge Marie constitue-t-elle une source d’inspiration qui permette aux chrétiens et aux chrétiennes catholiques romains de s’engager au niveau sociopolitique en Afrique ? Les engagements des chrétiens et des chrétiennes, épris de vertus mariales, participent-ils à l’avènement d’une société de justice, de paix et du vivre-ensemble harmonieux ? Ces questions sont posées dans un contexte large, celui de l’Afrique subsaharienne où plusieurs pays font face aux crises multiformes et, dans un cadre plus restreint, celui de la République Démocratique du Congo où quatre mouvements marials, basés à Kinshasa, ont fait objet d’études de terrain.
Cette thèse prétend déconstruire et reconstruire la conception et le vécu des pratiques mariales afin que celles-ci deviennent un ferment qui pousse les chrétiens et les chrétiennes catholiques africains en général et congolais en particulier à s’engager dans la résolution des problèmes majeurs de leur société notamment au niveau de la justice, de la paix et de la question des femmes.
Cette thèse cherche à dépasser deux types de mariologies produites en Afrique : la mariologie coloniale, qui concerne l’histoire de l’arrivée de la Vierge Marie à travers l’action des missionnaires qui ont évangélisé le continent africain et une certaine mariologie inculturée qui se limite à corréler des catégories culturelles africaines avec des thèmes classiques de mariologie.
La réflexion épouse la voie d’une approche de mariologie sociale qui, mise en application par les Africains et les Africaines, peut aider à relever le défi lié aux multiples problèmes au niveau économique, politique, social et culturel que rencontre la majorité de pays africains. La recherche est abordée dans une perspective des théologies africaines de la libération et de la reconstruction à travers une démarche de contextualisation, de décontextualisation et de recontextualisation.
La thèse comprend quatre parties. La première partie fait un état des lieux de la mariologie africaine. Elle situe cette dernière dans le parcours historique de la théologie africaine, analyse la dévotion mariale en Afrique à travers l’action missionnaire, étudie la question de l’inculturation de quelques mystères marials et se penche sur le lien entre la mariologie et les problèmes de société en Afrique.
La seconde partie examine la question de la mariologie sociale en Amérique Latine. Elle étudie l’aspect sociopolitique de la dévotion mariale, l’anthropologie et l’herméneutique de la réflexion et des apparitions mariales, les dogmes marials dans une perspective sociale et la place occupée par la Vierge Marie et le culte marial dans le combat féministe en Amérique Latine.
La troisième partie explore le rapport entre la pratique de la dévotion mariale et l’engagement sociopolitique de quatre mouvements marials (Légion de Marie, Communauté du Magnificat, Groupe de l’Arbre Desséché ou Nzete Ekauka et École de prière Notre-Dame Vierge Puissante) à Kinshasa. Elle jette un regard sur le contexte de naissance et d’évolution des mouvements d’action catholique dans leur ensemble et fait une analyse critique des pratiques mariales et de l’engagement sociopolitique de ces mouvements.
La quatrième partie tente une recomposition du discours de mariologie sociale en Afrique à partir d’une lecture du Magnificat. Elle fait une actualisation de ce cantique pour enrichir la pratique du culte marial et présente trois axes sur lesquels peut porter une mariologie sociale en Afrique.This research aims at developing a social Mariology in Africa. It deals with three main questions: Is Marian devotion lived as a liberating practice in view of a commitment for social justice? Is the figure of the Virgin Mary an inspiration which allows Roman Catholic Christian men and women to involve themselves at the sociopolitical level in Africa? Do the commitments of Christian men and women who love Marian virtues take part in the advent of a society of justice, peace and harmonious coexistence? Those questions are asked in a broad context, that of Sub-Saharan Africa, where many countries are facing multifaceted crises and, in a more limited context, that of the Democratic Republic of Congo, where four marials Movements, based in Kinshasa, were the objects of field studies. This thesis claims to deconstruct and reconstruct the concept and the lived-out experience of Marian practices, so that those practices may become a ferment leading African Catholic Christian men and women in general, and Congolese Catholic Christian men and women in particular, to commit themselves in the resolution of the major problems of their society, particularly in terms of justice, peace and women's issues. This thesis seeks to go beyond two types of Mariology produced in Africa: colonial Mariology, dealing with the history of the arrival of the Virgin Mary through the work of the missionaries who evangelized the African continent, and some kind of an acculturated Mariology, which limits itself to setting a correlation between African cultural categories and some classical themes of Mariology. This reflection takes a stand for a social Mariology, that is, an approach which, implemented by African men and women, can help them meet the challenges created by the many economic, political, social and cultural problems that most of the African countries are faced with. This research work is done in the perspective of the African theologies of liberation and in the perspective of a reconstruction, through a process of contextualization, de-contextualization and re-contextualization. This thesis is made up of four parts. The first part presents an overview of African Mariology. It sees it through the historical journey of African theology, it analyses Marian devotion in Africa through the works of missionaries, it studies the question of acculturation of a few Marian mysteries, and it focuses on the relationship between Mariology and the social problems in Africa. The second part examines the issue of social Mariology in Latin America. It studies the sociopolitical aspect of Marian devotion, the anthropology and the hermeneutics of the Marian reflection and of the Marian apparitions. It studies the Marian dogmas from a social perspective, and the place of the Virgin Mary and of Marian devotion in the feminist struggle in Latin America. The third part explores the relationship between the practice of Marian devotion and the sociopolitical commitment of four Catholic Action Movements that are present in Kinshasa: The Legion of Mary, the Magnificat Community, the Group of "l'Arbre Desséché" (Dried Tree Group) or Nzete Ekauka, and the Prayer School "Notre Dame, Vierge Puissante" (Our Lady, Powerful Virgin). It takes a look at the general context of the birth and evolution of those Catholic Action Movements, and it makes a critical analysis of the Marian practices and of the sociopolitical commitment of those movements. The fourth part attempts a reconstruction of the social discourse of Mariology in Africa, starting from a reading of the Magnificat. It makes an actualized reading of that song in view of enriching the practice of Marian devotion, and it presents three aspects on which social Mariology in Africa can rest.
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ŠIPKA, Magdaléna. "Teologie Hildegardy z Bingen." Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-188103.
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Dissertation work 'Theology of Hildegard von Bingen' introduces theology of this medieval abatyss, teacher, preacher and holy woman. First part of this work is a summary of Hildegard's life and it also outlines the nature of her work. It is followed by explanation of Hildegard von Bingen's position as a female theologist. Further, the work offers an overview of intepretations of Hildegard's theology in the works of great theologians interested in mysticism of twentieth century. Namely the legacy of Hildegard von Bingen in the works of Evellin Underhill, Dorothee Soelle and Matthew Fox. To understand Hildegard's theology it is vital to understand her theological method and the way her visionary works are constructed. Therefore next chapter deals with Hildegard von Bingen as a mystic and her use of knowledge and experience as a source of her mystical visions. Last part is about Hildegard's theology itself. Her possitive cosmology, mariology, ethics, soteriology and all above her theology of creation.
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BOUŠKOVÁ, Veronika. "Zpracování gotické nástěnné malby jako kompenzační haptické pomůcky pro zrakově postižené." Master's thesis, 2018. http://www.nusl.cz/ntk/nusl-375895.
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The theoretical and practical part is dealing with the detail of a czech wall painting with the motif of the Virgin Mary from the peak era of the Middle Ages. The theoretical part introduces the marian theme. It describes its iconography, meaning in art and closely specifies the division of images according to devotional themes. The next part is focused on the description and analysis of the motif of the Virgin Mary the Protector, which is depicted on wall painting in a cloister of the Church of Presentation of the Blessed Virgin Mary in České Budějovice. In the practical part is fundamental creation of the relief as a haptic aid for the visually impaired. Created reliefs are polychrome reconstruction of the wall paintings of the above-mentioned motif. The work is supplemented by other materials, implementation procedure, sketches and photo documentation.
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Magsino, Mabelle. "Ruether's Mariology as interpretive key." 2006. http://hdl.handle.net/1993/20847.
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Dantas, Maria de Nazaré Oliveira. "Maria : de Nazaré a Fátima : contributos para a lecionação da unidade letiva 2 : A Mãe de Jesus : do 2º ano do 1º ciclo do ensino básico." Master's thesis, 2017. http://hdl.handle.net/10400.14/22799.
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“Quem és tu, Maria?” Esta é a questão que atravessa todo este Relatório de Estágio e à qual nos propomos responder. Começamos por questionar quem é esta mulher, eleita por Deus para uma tal e vital missão. Ela é a Nova Eva, a Theotókos, Mãe de Deus e nossa Mãe, dada pelo próprio Filho no alto da cruz. É aquela a quem os cristãos, não desde sempre, mas desde cedo, reconhecem um lugar de destaque e dedicam um culto próprio.
“Mas o que tens tu a dizer em Fátima, Maria?” Podemos dizer que a Mensagem de Fátima não é única, mas é apresentada sob uma perspetiva única. Sendo revelação privada, nada acrescenta à revelação pública, à Revelação de Deus que culmina quando se faz carne. Trata-se de uma Mensagem de conversão, reparação e penitência mas também uma Mensagem de esperança, de amor e misericórdia de Deus, um Deus que se revela também no meio dos dramas da Humanidade e continua a desejar resgatá-la. Em Fátima temos a particularidade de os interlocutores serem três crianças provenientes de um ambiente rural pobre, marcado por uma religiosidade popular, e que recebem e transmitem a Mensagem precisamente como crianças que são. Uma singela forma de o Criador dizer, à sua criatura, o seu imenso amor.
“E como te veem, Maria, as crianças de hoje? O que dizem elas sobre ti?” As crianças da turma onde foi desenvolvida a Prática de Ensino Supervisionada têm já as suas representações da Mãe de Jesus. Já a conhecem de outros contextos, como a catequese. Também já ouviram falar de Fátima e sabem quem são os três pastorinhos, três meninos que têm mais ou menos a sua idade. Mas há sempre algo de novo a acrescentar. E, no final da lecionação, há novos conteúdos adquiridos.“Who are you Mary?” This is the question that goes through all the Internship Report and to wich we propose to answer. We start by questioning who this woman is, chosen by God to assume such a vital mission. She is the New Eve, Theotókos, Mother of God and our Mother, given by the Son, himself, from the top of the cross. She is the one whom christians, not since always, but since early times, recognize a prominent place and dedicate a characteristic cult. “But what do you have to say in Fátima, Mary?” We can say that Fátima’s Message is not unique, but it is presented form a unique perspective. Being a private revelation, nothing adds to the public revelation, to the Revelation of God which ends when he’s made flesh. It is a Message of conversion, reparation and penitence but also a Message of hope, love and mercy of God, a God who still reveals himself, even among the humaniy’s dramas and keeps wishing to rescue it. In Fátima there is this particularity: the interlocutors are theree children from a poor rural environment, marked by a popular religiosity, who receive and convey the Message precisely as children who are. A simple way for the Creator to say, to His creature, His enormous love. “And how do children from today, see you, Mary? What do they say about you?” The children form the class where we developed the Supervised Teaching Practice have already some ideas about Jesus’ Mother. They already knou her form other contexts, such as catechism (classes). They also have already heard something about Fátima and they know who the three little shepherds are, three children who are about their ages. But there’s alwats something new to learn. And, by the end of this teaching, there are some new contents acquired.
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Inman-Bamber, Sally. "An investigation into the images of the Virgin Mary held by select Anglican women clerics in KwaZulu-Natal, South Africa, with respect to selected historical developments in Mariology." Thesis, 2012. http://hdl.handle.net/10413/8074.
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This exploratory study examines the question of Mariology in the Anglican Church in KwaZulu-Natal, South Africa. It focuses on how Anglican women priests relate to the Virgin Mary within the patriarchal structures and African context of the Anglican Diocese of Natal. It aims to ascertain the perceptions of the Virgin Mary held by a sample group of ordained, doctrinally informed, Anglican women. The premise is that because the Anglican Church is closer to Roman Catholicism than other Protestant churches, these clerics might be more open to the dogmas of Mariology as proclaimed by the Magisterium of the Roman Catholic Church.
The depths of the subjects‘ knowledge of Marian dogma are ascertained, as well as the extent to which their spirituality and devotions are affected by this. An attempt is made to establish the potential advantages of an enhanced Marian presence in The Anglican Church in KwaZulu-Natal, South Africa.
This study is intended not merely to establish the dogmatic similarities in the Anglican and Roman Catholic traditions and underscore those issues which inhibit Marian veneration among local ordained Anglican women. Its intention is to elicit the effects of dogma on spirituality and worship, and to discern whether the subjects feel an affinity with Catholic Marian dogma and see any possibility of ecumenical progress between the two Churches.
Roman Catholic Marian dogma is elucidated and examined. The four main dogmas are presented: the Theotokos, her Perpetual Virginity, her Immaculate Conception and her Assumption into Heaven. The Protestant and Anglican reservations regarding these dogmas are examined, and ecumenical dialogue between the Roman Catholic Church and Protestant Churches is discussed, including the bilateral ARCIC discussions with the Anglican Communion.
Nine Anglican priests are interviewed, and the data and its implications for Anglican-Roman Catholic ecumenism are examined. The findings indicate that the subjects do not subscribe to Roman Catholic dogma and praxis on Mary. It is proposed that Marian dogma per se is not a hindrance to ecumenism, but the fact of the dogmas reflecting the teachings on more fundamental theological issues such as the nature of sacraments, the trinity, the nature of grace and eschatology in the Anglican and Roman Catholic Churches.Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.
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Trochalski, Wojciech. "Obecność Maryi w Misterium Chrystusa i Kościoła w myśli teologicznej Józefa Ratzingera - Benedykta XVI." Praca doktorska, 2017. http://bc.upjp2.edu.pl/Content/4084.
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Balaban, Bara Adriana. "The Political and Artistic Program of Prince Petru Rares of Moldavia (1527-1538 and 1541-1546) and the Fresco Series Depicting the “Life of the Mother of God” in the Church of Humor Monastery." Thèse, 2012. http://hdl.handle.net/1866/8888.
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En 1993, l’église du monastère Humor et six autres églises du nord de la Moldavie (Roumanie) ont été classifiés comme patrimoine de l'UNESCO, en particulier en raison de leurs caractéristiques iconographiques et architecturales uniques. Construit au seizième siècle, le monastère Humor est devenu un riche centre religieux et culturel sous le patronage du prince Petru Rares de Moldavie. Ce centre a encouragé les innovations architecturales ecclésiales, ainsi qu’un programme très prolifique de fresques, extérieures et intérieures, exprimant une créativité au-delà du canon de la peinture de l'époque. La présente thèse est concentrée sur ces innovations architecturales et iconographiques, comprises à la lumière du contexte historique de ce moment unique dans l'histoire de la Moldavie, dans le siècle qui suivit la chute de Constantinople (1453).
Tandis que la première partie de la thèse est concentrée sur ces circonstances historiques, et plus précisément sur l'impact du patronage du Prince Rares, la deuxième partie de la recherche est concentrée sur l'analyse des sources littéraires et de la théologie d’une série unique de fresques, placé dans la gropnita (chambre funéraire) de l’église monastique d’Humor, évoquant la vie de la Mère de Dieu. La série est un exemple extraordinaire d’interaction des textes, le Protévangile de Jacques et le Synaxarion, avec l'iconographie.
Une attention particulière à l'iconographie du monastère Humor démontre le besoin de la corrélation entre texte et icône d'une part, ainsi que la nécessité d’une corrélation entre les études théologiques, l'art et l’histoire d’autre part. Un autre avantage de la recherche est de contribuer à une appréciation plus riche des trésors culturels et religieux des communautés chrétiennes de l'Europe de l'Est aux points de vue religieux et culturel, en réponse à leur reconnaissance comme patrimoine de l’UNESCO.In 1993, the church of Humor Monastery and six other churches from northern Moldavia (Romania) were classified as UNESCO Patrimony, due to their unique iconographical and architectural features. Built in the sixteenth-century, Humor Monastery became a rich and vital cultural religious center under the patronage of Prince Petru Rares of Moldavia. This center encouraged ecclesial architectural innovations, as well as an extraordinarily prolific program of frescoes, both internally and externally, expressing creativity beyond the canon of painting of the time. This dissertation focuses on understanding these architectural and iconographical innovations, in the light of the historical context that gave rise to this unique moment in Moldavian history, in the century following the Fall of Constantinople (1453). While the first part of the dissertation focuses on these historical circumstances, and more precisely on the impact of the patronage of Prince Rares, the second part of the research concentrates on the literary sources and the theology of a unique fresco series depicting the “Life of the Mother of God,” which has been painted on the walls of the gropnita (burial chamber) of Humor monastic church. The fresco series is an extraordinary example of the interaction between texts, the apocryphon Protogospel of James and the Synaxarion, and the iconographic narration of the “Life of the Mother of God.” Careful attention to the iconography of the Humor monastic church demonstrates the need for the correlation between text and icon, as well as the need for a correlation between theological studies, art and history. This methodological perspective will foster a richer appreciation of the abundant cultural and religious treasures of the Christian communities of Eastern Europe, both from a cultural as well as a specifically theological perspective as a further response to their prestigious recognition of being included in the UNESCO’s Patrimony in the closing decade of the twentieth - century.