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Journal articles on the topic 'Martha and Mary'

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Published: 10 August 2021
Last updated: 5 February 2022

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1

RAKOCZY, Susan. "Martha and Mary." Studies in Spirituality 8 (January 1, 1998): 58–80. http://dx.doi.org/10.2143/sis.8.0.2004089.

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Iukina, I. I. "THE RIGHTEOUS MARTHA AND MARY." Adam & Eve. Gender History Review, no. 27 (2019): 149–81. http://dx.doi.org/10.32608/2307-8383-2019-27-149-181.

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3

Boyd, Jane. "Picture This: Velázquez’ Christ with Martha and Mary." Expository Times 118, no. 2 (November 2006): 70–77. http://dx.doi.org/10.1177/0014524606070862.

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4

Kunin, Y. S., E. V. Kotova, and V. I. Kotov. "Historyand reconstruction of the convent of Martha and Mary." Vestnik MGSU, no. 7 (July 2013): 15–21. http://dx.doi.org/10.22227/1997-0935.2013.7.15-21.

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Sturrock, June. "Martha and Mary Re-Imagined: A.S. Byatt and Others." Christianity & Literature 65, no. 4 (August 4, 2016): 473–89. http://dx.doi.org/10.1177/0148333116637056.

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Jon Russell, I. "Lady Caroline Hill, 1836 Mary Martha Pearson, English [1798–1871]." Journal of Musculoskeletal Pain 21, no. 3 (August 24, 2013): 203–5. http://dx.doi.org/10.3109/10582452.2013.824532.

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Maitland, Sara. "Beattie, Tina,The Last Supper According to Martha and Mary." Theology & Sexuality 9, no. 2 (January 2003): 252–53. http://dx.doi.org/10.1177/135583580200900121.

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8

Nath, Kimberly. "The Widow Washington: The Life of Mary Washington by Martha Saxton." Journal of Southern History 86, no. 4 (2020): 906–7. http://dx.doi.org/10.1353/soh.2020.0248.

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van Eerden, Jessie. "A Story of Mary and Martha Taking in a Foster Girl." New England Review 40, no. 3 (2019): 17–25. http://dx.doi.org/10.1353/ner.2019.0081.

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Roque, M. "Anankastic traits in the Gospels – Martha, sister of Mary and Lazarus." European Psychiatry 23 (April 2008): S353. http://dx.doi.org/10.1016/j.eurpsy.2008.01.1220.

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Oates, Rosamund. "Martha or Mary? Clerical Wives and Hospitality In the English Reformation." Journal of Religious History, Literature and Culture 6, no. 2 (January 1, 2021): 1–24. http://dx.doi.org/10.16922/jrhlc.6.2.1.

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Miller, Julia I. "Eve, Mary, and Martha: Paintings for the Humiliati Nuns at Viboldone." Speculum 96, no. 2 (April 1, 2021): 418–65. http://dx.doi.org/10.1086/712927.

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13

Sleptsova, Anna A. "DOCUMENTS OF THE ARCHIVES OF MOSCOW ON THE HISTORY OF THE CREATION OF THE ARCHITECTURAL COMPLEX OF THE SAINTS MARTHA AND MARY CONVENT OF MERCY." History and Archives, no. 2 (2021): 86–99. http://dx.doi.org/10.28995/2658-6541-2021-2-84-97.

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The article describes the documents on the architectural and artistic design of the buildings of the Martha and Mary Convent of Mercy and Labor during the rule as prioress of Grand Duchess Elizabeth Feodorovna Romanova. The search for sources on the creation history of the creation of the architectural complex of the Abode is significantly difficult due to the fact that the Abode fund did not survive as a whole collection in the archives. As part of the work on the reconstruction of the historical and documentary heritage of the Martha and Mary Convent, the author makes an attempt to systematize documents reflecting the history of the construction and arrangement of the Abode on the basis of a historiographic analysis of works devoted to the history of the Abode, published and unpublished sources. The author notes that in recent years, research interest in the history of the Martha and Mary Convent, and, in particular, its architectural ensemble, has noticeably increased, which was caused by the solemn events in honor of the centenary of the Convent’s foundation celebrated in 2009. However, Russian historiography mainly focuses on the study of the architectural and artistic design of the Church of the Intercession of the Most Holy Theotokos – an outstanding creation of the Russian architect A.V. Shchusev. The presented review of archival documents supplements the already known information about the entire complex of buildings of the Martha and Mary Convent and gives an idea of the information potential of the Moscow archives on the topic presented.
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14

Adams, Kimberly VanEsveld. "From Stabat Pater to Prophetic Virgin: Harriet Beecher Stowe's Recovery of the Madonna-Figure." Religion and the Arts 13, no. 1 (2009): 81–121. http://dx.doi.org/10.1163/156852908x388340.

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AbstractThis study of Harriet Beecher Stowe's Madonna-figures questions some influential arguments about the novelist's treatment of motherhood and domesticity. Critics such as Jane Tompkins, Elizabeth Ammons, and Gillian Brown have claimed that the novels privilege an alternative maternal culture and may even present the Christian Savior in feminized terms. But the early novels in fact reveal the gender restrictions of nineteenth-century Protestantism, which allowed no sanctified female roles. Uncle Tom's Cabin and Dred, for example, have Christ-figures but no Madonnas. Stowe's travels overseas, which exposed her to European religious art, and her gradual movement from the Congregational to the Episcopal church (documented by John Gatta), had a profound impact on two subsequent novels, The Minister's Wooing and Agnes of Sorrento. Here, for the first time, female characters are made Madonna-figures. But the novelist presents them as contemplative saints and prophetic virgins, rather than as mothers. Only in her late religious writings does Stowe portray the biblical Mary as not only prophet and poet but also mother—and then in an inimitable way. In The Minister's Wooing and Agnes as well as her religious writings, Stowe examines the New Testament sisters Martha and Mary of Bethany, who in church tradition represent, respectively, the active and the contemplative life. These discussions reveal the conflict the author experienced between her domestic responsibilities and artistic vocation, and her misgivings about many of the maternal characters found throughout her fiction. Stowe's contemplative and creative Mary-figures include Mary Scudder, Agnes, and the Virgin Mary herself. The contrasting Martha-figures are domestic geniuses but have “worldly” values, which sometimes threaten their daughters' happiness. These Marthas, who are increasingly subjected to authorial criticism, suggest some needed qualifications of arguments for the consistently positive valence of motherhood and domesticity in Stowe.
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15

Cabeen, Catherine. "Female Power and Gender Transcendence in the Work of Martha Graham and Mary Wigman." Congress on Research in Dance Conference Proceedings 40, S1 (2008): 28–35. http://dx.doi.org/10.1017/s2049125500000479.

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This paper contrasts the iconic embodiments of empowered femininity characteristic of Martha Graham's choreographic work and the gender ambiguity found in Mary Wigman's early solos. These modern dance pioneers both emancipated the female body from dominant Western culture's insistence on binary gender definitions. However, their differing approaches to how a liberated female body looks, moves, and dresses provides an opportunity to examine modern dance as a forum for diverse shifts in gender representation. This research draws on my personal experience dancing with the Martha Graham company and historic research investigating Wigman's solo concerts in Germany from 1917 to 1919. This paper makes the claim that modern dance, as a conscious fusion of body and mind, can embrace the fluid complexity of personal identity and encourage both conceptual and embodied transcendence of hegemonic male/female paradigms.
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16

Grumett, David. "Action and/or contemplation? Allegory and liturgy in the reception of Luke 10:38–42." Scottish Journal of Theology 59, no. 2 (May 2006): 125–39. http://dx.doi.org/10.1017/s0036930606002195.

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The brief account of the hospitality offered by Martha and Mary to Jesus has been interpreted allegorically in at least three different ways. The majority tradition has identified the figure of Mary with contemplation, and considered this to be the ‘one thing necessary’ to Christian life. Meister Eckhart suggests, however, that Martha, representing action, has chosen the better part, and Aelred of Rievaulx that action and contemplation are both commended. Feminist and other recent interpretations continue, sometimes unconsciously, to draw on this allegorical tradition. The theological importance and significance of the passage has been due largely to its use as the gospel reading for the feast of the Assumption of Mary the mother of Jesus.
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17

김문현. "Martha, Mary, and Lazarus in John 11:1-44, Who are They?" Korean Evangelical New Testament Sudies 15, no. 4 (December 2016): 702–33. http://dx.doi.org/10.24229/kents.2016.15.4.004.

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18

Walker, Claire. "Combining Martha and Mary: Gender and Work in Seventeenth-Century English Cloisters." Sixteenth Century Journal 30, no. 2 (1999): 397. http://dx.doi.org/10.2307/2544710.

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19

Bhattacharya, Nandini. "Maternal plots, colonialist fictions: Colonial pedagogy in Mary Martha Sherwood's children's stories." Nineteenth-Century Contexts 23, no. 3 (January 2001): 381–415. http://dx.doi.org/10.1080/08905490108583549.

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20

Norcia, Megan A. "The London Shopscape: Educating the Child Consumer in the Stories of Mary Wollstonecraft, Maria Edgeworth, and Mary Martha Sherwood." Children's Literature 41, no. 1 (2013): 28–56. http://dx.doi.org/10.1353/chl.2013.0008.

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21

Mudrovic, W. Michael. "Revisiting Mary and Martha: Passing the Torch From One Generation to the Next." Journal Of Hispanic Higher Education 1, no. 3 (July 1, 2002): 195–210. http://dx.doi.org/10.1177/15392702001003001.

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22

Hardin, Jessica. "Managing Modernity in the Western Pacific edited by Mary Patterson and Martha Macintyre." Contemporary Pacific 26, no. 1 (2014): 249–51. http://dx.doi.org/10.1353/cp.2014.0022.

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23

Wall, Robert W. "Martha and Mary (Luke 10.38-42) in the Context of a Christian Deuteronomy." Journal for the Study of the New Testament 11, no. 35 (January 1989): 19–35. http://dx.doi.org/10.1177/0142064x8901103502.

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24

Trif, Victorita. "Moral Communication and Moral Values in the Moral Dilemma About Martha and Mary." Education Journal 9, no. 3 (2020): 80. http://dx.doi.org/10.11648/j.edu.20200903.14.

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25

Collins, John N. "Did Luke Intend a Disservice to Women in the Martha and Mary Story?" Biblical Theology Bulletin: Journal of Bible and Culture 28, no. 3 (August 1998): 104–11. http://dx.doi.org/10.1177/014610799802800303.

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26

Foster, Robert J. "Managing Modernity in the Western Pacific. Edited by Mary Patterson and Martha Macintyre." Journal of Pacific History 47, no. 4 (December 2012): 523–24. http://dx.doi.org/10.1080/00223344.2012.723309.

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27

Mudrovic, W. Michael. "Revisiting Mary and Martha: Passing the Torch from One Generation to the Next." Journal of Hispanic Higher Education 1, no. 3 (July 2002): 195–210. http://dx.doi.org/10.1177/1538192702001003001.

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28

Barber, W. H. "Martha Versus Mary: Two Ways of Holy Living in Seventeenth-Century French Catholicism." Seventeenth-Century French Studies 14, no. 1 (January 1992): 211–17. http://dx.doi.org/10.1179/c17.1992.14.1.211.

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29

Saxon, Deborah Niederer. "Beyond Mary or Martha: Reclaiming Ancient Models of Discipleship by Jennifer S. Wyant." Catholic Biblical Quarterly 83, no. 3 (2021): 526–27. http://dx.doi.org/10.1353/cbq.2021.0112.

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30

Casal, Marta Cacho. "The Old Woman in Velazquez's Kitchen Scene with Christ's Visit to Martha and Mary." Journal of the Warburg and Courtauld Institutes 63 (2000): 295. http://dx.doi.org/10.2307/751532.

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31

Liffen, Shirley, and John Rees Smith. "The Lives of St Mary Magdalene and St Martha (MS Escurialense h-I-13)." Modern Language Review 87, no. 1 (January 1992): 225. http://dx.doi.org/10.2307/3732386.

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32

Reinhartz, Adele. "Book Review: Lazarus, Mary and Martha: Social-Scientific Approaches to the Gospel of John." Interpretation: A Journal of Bible and Theology 62, no. 2 (April 2008): 209–10. http://dx.doi.org/10.1177/002096430806200225.

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33

Chung, Sook Ja. "Bible Study: Women's Ways of Doing Mission in the Story of Mary and Martha." International Review of Mission 93, no. 368 (January 2004): 9–16. http://dx.doi.org/10.1111/j.1758-6631.2004.tb00437.x.

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34

E. S., Wendy. "Book review: Lazarus, Mary and Martha: A social-scientific and theological reading of John." Theology 111, no. 861 (May 2008): 193–95. http://dx.doi.org/10.1177/0040571x0811186109.

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35

Markovic, Miodrag. "An example of the influence of the gospel lectionary on the iconography of medieval wall painting." Zbornik radova Vizantoloskog instituta, no. 44 (2007): 353–62. http://dx.doi.org/10.2298/zrvi0744353m.

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The influence of the Gospel lectionary (evangelistarion) on the iconography of medieval wall painting was rather sporadic. One of the rare testimonies that it did exist, nevertheless, is the specific iconographic formula for the scene of Christ in the house of Martha and Mary, preserved in a number of King Milutin's foundations - Gracanica (ca. 1320), Chilandar katholikon (1321) and St. Nicetas near Skopje (ca. 1324). In all three churches, the iconographic formula corresponds for the most part to the description in the Gospel (Lk 10, 38-42). A large number of figures were painted against an architectural background, intimating that the action in the event was taking place indoors (draw. 1, figs. 1, 2). Among the figures, only Christ is marked by a halo. He is sitting on a small wooden bench, and addressing a woman, who is standing in front of him. This is certainly Martha. Her sister Mary is sitting at the feet of Christ. Next to Christ is Peter, and one or two more disciples, while numerous onlookers, men and women, are depicted behind Martha. There is no mention of either them or the apostles in the Gospel of Luke. The appearance of the disciples' figures, however, is easy to explain because they appear usually in greater or lesser numbers with Christ, in the scenes from the cycle of Christ's Public Ministry. In addition to this, this passage from the Gospel intimates that Christ entered the village in the company of his disciples. As for the figures behind Martha, at a first glimpse, one would assume that they are Judeans, the same ones that sometimes, according to the Gospel of John (11:19-31), appear in the house of Martha and Mary in the episodes painted next to the Raising of Lazarus. Still, such an assumption is not plausible because among the mentioned figures in the depictions in Gracanica, Chilandar and St. Nicetas, one can distinguish a woman above the other figures, her right arm raised, addressing Christ. This figure enables an explanation for the unusual iconographic formula and indicates its connection with the evangelistarion. The section of the Gospel that speaks of Christ's visit to Martha and Mary (Lk 10:38-42) is read out during the liturgy of the feasts of the Birth and the Dormition of the Virgin and, in the lectionary, these five verses are accompanied by a reading of two another verses the Gospel of Luke (Lk 11:27-28). The two verses recount the conversation of Christ and a woman during the Saviour's address to the assembled crowd who tempted him, demanding a sign from Heaven. Recognizing the Lord, the woman raised her voice so as to be heard above the crowd and said: 'Blessed is the mother who gave you birth and nursed you'. Two different events and two separated passages from Luke are joined in the lectionary in such a way that from the combination of the readings, it proceeds that the mentioned woman is addressing Christ while he is speaking to Martha. As a result, an iconographic formula emerged that was applied in Gracanica, the Chilandar katholikon and in St. Nicetas near Skopje. Judging by the preserved examples, this formula was characteristic only of the painting in the foundations of King Milutin. None of the other known depictions of Christ's visit to Martha and Mary, Byzantine or Serbian included the figure of a third woman, singled out from the mass of onlookers speaking to Christ. With minor variations, the text of the closing verses of Chapter 10 of the Gospel of Luke was, in the main, almost literally illustrated. The origin of this unique iconographic formula in several of King Milutin's foundations remains unknown. The most logical thing would be that the combined illustration of the two separate passages from Luke's Gospel came from an illuminated lectionary of Byzantine origin. However, the quests for such a manuscript so far have not confirmed this assumption. In the only lectionary, known to us, which depicts Christ in the house of Martha and Mary - the Dionysiou cod. 587 - the iconographic formula is the pictorial expression of the last verses of Chapter 10 of the Gospel of Luke. The two verses of Chapter 11 in Luke's Gospel, which are also included in the text of the lection, read out during the liturgy of the Birth and of the Dormition of the Virgin, had no effect on the iconography of the scene of Christ in the house of Martha and Mary in the famous Dionysiou lectionary, even though in it, the mentioned scene illustrate this very lection. The scene is located in the place where the said lection appears for the first time in the lectionary, within the framework of the readings envisaged for the feast of the Birth of the Virgin (September 8). The second part of the lectionary which refers to the same lection, i.e. to its reading for the feast of the Dormition (August 15), is illuminated with the representation of the death of the Virgin. The Dormition of the Virgin is painted in the corresponding place in several more lectionaries, while beside the pericope that is read during the liturgy of the feast of the Birth of the Theotokos, sometimes there was an appropriate depiction of the Birth of the Virgin, or simply a single figure of the Virgin. Most often, however, that part of the lectionary was left without an illustration, which can be explained by the fact that the vast majority of illuminated Byzantine lectionaries either did not have any figural ornamentation or merely contained the portraits of the evangelists. The absence of narrative illustrations is particularly characteristic of the Byzantine lectionaries that originate from the Palaeologan era. The illumination of Serbian lectionaries from that epoch is also reduced to ornamental headpieces, initials, and, in some cases, the evangelist portraits. Nevertheless, one should not altogether exclude the possibility that in some unknown or unpublished Byzantine or Serbian manuscripts of the evangelistarion, there was an iconographic formula that was applied in the painting of King Milutin's foundations. In any case, it does not seem plausible that this unusual iconographic formula may have arrived from the West. The scene of Christ's visit to Martha and Mary was also presented in the Latin lectionaries based on the five Gospel verses in which it was described (Lk 10:38-42) even though, in the appropriate pericope of the lectionaries of the Roman Church, these five verses are also accompanied by a reading of two another verses the Gospel of Luke (Lk 11:27-28). The influence of the lectionaries is not visible even in the presentations of Christ's visit to Martha and Mary that are preserved in the medieval wall painting of the western European countries.
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36

Clark, David J. "If You Had Been Here . . ." Bible Translator 67, no. 3 (December 2016): 282–87. http://dx.doi.org/10.1177/2051677016670233.

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This paper examines the different word order in the otherwise identical words to Jesus of Martha in John 11.21 and of Mary in 11.32, and discusses what the purpose of this difference may have been, and how it could affect the translation of these verses.
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37

Tiffany, Tanya J. "Visualizing Devotion in Early Modern Seville: Velázquez's "Chirst in the House of Martha and Mary"." Sixteenth Century Journal 36, no. 2 (July 1, 2005): 433. http://dx.doi.org/10.2307/20477363.

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38

Regaignon, Dara Rossman. "Intimacy's Empire: Children, Servants, and Missionaries in Mary Martha Sherwood's "Little Henry and his Bearer"." Children's Literature Association Quarterly 26, no. 2 (2001): 84–95. http://dx.doi.org/10.1353/chq.0.1672.

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39

Laura Tringali Sobieski. "The Female Standard:." Lumen et Vita 11, no. 1 (December 27, 2020): 29–36. http://dx.doi.org/10.6017/lv.v11i1.13073.

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The year 2020 has made plain many injustices present in the systems and worldviews of American society. In a divisive election year, the factor of “electability” was of key importance in the effort to nominate a candidate to oppose the sitting President. In considering the question “Where do we go from here?”, we ought to wrestle with our communal decision that the female candidates vying for the Democratic nomination were categorically unelectable or less electable simply because of their femaleness. This paper seeks to explore how interpretation of our Scriptures has played a role in sustaining the societal structures which foster inequality. And, more importantly, how our Scriptures can fruitfully be interpreted to validate female leadership. Using the example of the story of Martha and Mary in the Gospel of Luke, this paper will problematize modern readings that have created a culture of devaluing female leadership. The history of interpretation of the story of Martha and Mary has evolved in many phases, the most relevant being that interpretation has narrowed from a story of discipleship for all Christians to a story that only has meaning for women. Reflecting on both Scripture and current gender studies commentary, this paper will call into question the unreasonable expectations of American women and consider where we ought to go from here.
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40

Scarborough, Connie L. "The Politics of Salvation: Gonzalo de Berceo’s Reinvention of the Marian Myth by Martha Mary Daas." La corónica: A Journal of Medieval Hispanic Languages, Literatures, and Cultures 42, no. 1 (2013): 373–75. http://dx.doi.org/10.1353/cor.2013.0042.

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41

Lythgoe, Michael H. "Book Review: The Altering Eye, Common Longing: The Teresa Poems and a Canticle for Mary and Martha." Christianity & Literature 51, no. 3 (June 2002): 509–12. http://dx.doi.org/10.1177/014833310205100320.

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42

Adámková, Iva. "Martha or Mary - between vita activa and vita contemplativa: The Concept of the Work of Bernard of Clairvaux." Studia theologica 19, no. 4 (January 6, 2018): 87–101. http://dx.doi.org/10.5507/sth.2017.072.

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43

Brandstetter, Gabriele. "Rhythmic Subjects: Uses of Energy in the Dances of Mary Wigman, Martha Graham and Merce Cunningham by Dee Reynolds Rhythmic Subjects: Uses of Energy in the Dances of Mary Wigman, Martha Graham and Merce Cunningham Reynolds Dee Dance Books , Alton, Hampshire." Dance Research Journal 43, no. 1 (May 12, 2011): 101–3. http://dx.doi.org/10.5406/danceresearchj.43.1.0101.

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44

Rorem, Paul. "The Company of Medieval Women Theologians." Theology Today 60, no. 1 (April 2003): 82–93. http://dx.doi.org/10.1177/004057360306000107.

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The company of medieval women theologians is much larger than anyone (including Christine de Pizan) ever thought before the current surge of editing and translating began to bring these neglected women to light. These theologians, furthermore, were not concerned with personal spirituality in the modern sense of individual introspection. They were reformers and activists who worked to improve conditions around them in church and society. Unifying the traditions of Mary and Martha of Bethany, these medieval women were contemplatives who went into action.
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45

Madigan, Patrick. "Lazarus, Mary and Martha: Social-Scientific Approaches to the Gospel of John. By Philip F. Esler and Ronald Piper." Heythrop Journal 49, no. 1 (December 27, 2007): 134–35. http://dx.doi.org/10.1111/j.1468-2265.2007.00361_4.x.

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46

Kelly, Michael. "Comment on Susan J. Popkin, Mary K. Cunningham, and Martha Burt's “public housing transformation and the hard‐to‐house”." Housing Policy Debate 16, no. 1 (January 2005): 25–35. http://dx.doi.org/10.1080/10511482.2005.9521532.

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47

Javits, Carla. "Comment on Susan J. Popkin, Mary K. Cunningham, and martha burt's “public housing transformation and the hard‐to‐house”." Housing Policy Debate 16, no. 1 (January 2005): 37–51. http://dx.doi.org/10.1080/10511482.2005.9521533.

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48

Bernas, Casimir. "Lazarus, Mary and Martha: Social-Scientific Approaches to the Gospel of John – By Philip F. Esler and Ronald A. Piper." Religious Studies Review 33, no. 3 (July 2007): 238. http://dx.doi.org/10.1111/j.1748-0922.2007.00203_38.x.

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49

Bergant, Dianne. "Mary & Martha: Women in the World of Jesus. By Satako Yamaguchi. Maryknoll, NY: Orbis, 2002. xi + 204 pages. $24.00 (paper)." Horizons 31, no. 1 (2004): 195–96. http://dx.doi.org/10.1017/s0360966900001249.

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50

GILKES, Cheryl Townsend. "“Go and Tell Mary and Martha”: the Spirituals, Biblical Options for Women, and Cultural Tensions in the African American Religious Experience." Social Compass 43, no. 4 (December 1996): 563–81. http://dx.doi.org/10.1177/003776896043004008.

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