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Journal articles on the topic 'Mary the Virgin (Cottingham)'

Author: Grafiati

Published: 25 July 2024

Last updated: 31 July 2025

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1

Lee, Kyu Young. "Changes in the Concept of Sophia and the Specificity of the Icon of the Virgin Mary." Institute for Russian and Altaic Studies Chungbuk University 26 (February 28, 2023): 265–88. http://dx.doi.org/10.24958/rh.2023.26.265.

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This article analyzes changes in the concept of Sophia and the specificity of the icon of the Virgin Mary. The specific research subject is the Icon of the Virgin Mary, which was a typical religious painting until the Middle Ages. We compare the ideological concept of Sophia and the meaning of the icon of the Virgin Mary. In Chapter 1, We look at the change of the concept and definition of Sofia, and aspects of the acceptance of Sophia in Russia. In the Christian tradition, Sophia has been transformed into the divine administration or the divine wisdom of faith or the wisdom of Jesus Christ's

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2

Szewczyk, Anna. "Blathmac i jego "Poemat" poświęcony Dziewicy Maryi." Vox Patrum 46 (July 15, 2004): 573–78. http://dx.doi.org/10.31743/vp.6860.

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The author presents the poem on the Virgin Mary, the oldest in Ireland and one of the oldest in the Early Medieval Europe. This poem wrote Irish monk of the monastery on Iona, Blathmac (+ 825). The author presents biography of Blathmac and the most important aspects of theology of Mary (Mary companion in suffering, Virgin Mary, Mother Mary, Theotocos, Intercessor). The poem includes many names of Mary: Sancta, Dear, Beautiful, Queen, Bright, Brightneck, True Virgin, Sun of the women, Sun of the human race.

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3

Shorten, Richard. "The Virgin Mary Confronts Mary of Magdala." Dialogue: A Journal of Mormon Thought 24, no. 3 (1991): 40–42. http://dx.doi.org/10.2307/45227778.

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4

Jacqueline Doyle. "Meeting the Virgin Mary." Frontiers: A Journal of Women Studies 34, no. 1 (2013): 114. http://dx.doi.org/10.5250/fronjwomestud.34.1.0114.

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5

Doyle, Jacqueline. "Meeting the Virgin Mary." Frontiers: A Journal of Women Studies 34, no. 1 (2013): 114–23. http://dx.doi.org/10.1353/fro.2013.a503834.

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6

Cousin, Bernard. "La dévotion mariale aux XVIIe et XVIIIe siècles en Provence." Social Compass 33, no. 1 (1986): 57–64. http://dx.doi.org/10.1177/003776868603300104.

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The article assesses recent research which sheds light on the devotion to the Virgin Mary in Provence during the Counter- Reformation, and was spread by religious orders, and taken up by the secular clergy and pious laymen grouped together into brothe rhoods, Provence, which is close to Italy and the papal enclaves, was the favourite area for the blossoming of the cult of the Virgin Mary, the mainspring of pious fervour in the second half of the seventeenth century. This is shown by the number and naming of the brotherhoods (of the Rosary, of penitents...), the changing of the paintings in chu

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Bratusa, Tina. "Between devotional practice and propaganda: miraculous images of the Virgin Mary in Marian pilgrimage churches in Slovenian Styria." CEM, no. 14 (2022): 53–73. http://dx.doi.org/10.21747/2182-1097/14a3.

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The purpose of this paper is to discuss different aspects of the miraculous depictions of the Virgin Mary in selected Marian pilgrimage churches in Styria, Slovenia. The paper focuses in particular on the devotional practices and propaganda context associated with such depictions of the Virgin Mary.Throughouthistory Styrians — Slovenian and Austrian alike — have been particularly strongly attached to the Virgin Mary as the patron of the Habsburg lands. Consequently, miraculous images of the Virgin Mary in various forms were widespread. The immense popularity of the Virgin Mary and the miraculo

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8

Green, Harry. "The Virgin Mary Visits Hogfarts." Contexts 5, no. 2 (2006): 80. http://dx.doi.org/10.1525/ctx.2006.5.2.80.

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9

Claudel, Paul. "Born of the Virgin Mary." Chesterton Review 41, no. 1 (2015): 53–55. http://dx.doi.org/10.5840/chesterton2015411/28.

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DallYae Sohn. "Virgin Mary and Milton’s Eve." Journal of Medieval and Early Modern English Studies 19, no. 2 (2009): 297–311. http://dx.doi.org/10.17054/jmemes.2009.19.2.297.

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11

Ayerbe Linares, Miguel. "Diferencias en la traducción de términos griegos del campo léxico ‘mujer’ en la Biblia gótica de Úlfilas1." Futhark. Revista de Investigación y Cultura, no. 8 (2013): 9–30. http://dx.doi.org/10.12795/futhark.2013.i08.01.

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In any language, we expect a given term or expression to be used when referring to the same thing. Something similar is to be expected of a translation. However, in certain translations of religious texts featuring the Virgin Mary, this does not seem to apply. Apparently, the choice of words used for the lexical field of “woman” varies when it is referring to the Virgin Mary. This difference of usage is shown by the fact that in this type of texts, there are certain terms related to the lexical field of “woman” that are never used with reference to the Virgin Mary, whereas some others are used

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12

Sinambela, Rani Mardinata, and Tetty Mirwa. "Makna Aksesoris Patung Bunda Maria di Kapel Graha Annai Velangkanni Medan." Journal of Education, Humaniora and Social Sciences (JEHSS) 3, no. 3 (2021): 1347–56. http://dx.doi.org/10.34007/jehss.v3i3.562.

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This study aims to determine the meaning and description of the accessories for the statue of the Virgin Mary in the Chapel of the Graha Annai Velangkanni. The sampling technique used in this research is total sampling, which is a whole sampling technique, so the samples in this study are 11 accessories worn on the statue of the Virgin Mary. The results of this study indicate that the accessories on the statue of the Virgin Mary still show the impression of mixing Indian culture with the Catholic Church. For the accessories of the statue of the Virgin Mary, the aesthetic value has aesthetic va

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13

Kraemer, Sonia. "The Divine Feminine in Christianity." Feminist Theology 32, no. 1 (2023): 32–39. http://dx.doi.org/10.1177/09667350231183068.

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The role of the Virgin Mary in biblical texts is insubstantial. In fact, except for the first chapter of the Gospel of Luke, Mary never returns as a central figure of any other biblical story. This was one of the reasons for the appearance of the Apocryphal books. They calmed the insatiable curiosity of popular devotion and filled in the gaps of the gospels related to the life of Mary and the infancy of Jesus, which aroused such interest in believers, who were hungry for details. Nevertheless, over centuries, the Virgin cult has reached incredible dimensions. Indeed, today, Mary has many roles

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Pencakowski, Paweł. "The lamented Coronation of Virgin Mary by Włodzimierz Tetmajer in the Cathedral Church in Sosnowiec." Modus Prace z Historii Sztuki 24 (2024): 97–112. https://doi.org/10.4467/25453882mod.24.008.20665.

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The text presents significant and previously overlooked aspects of the iconographic program of the Young Poland-era mural decoration by Kraków painters Włodzimierz Tetmajer and Henryk Uziembło in the Church of the Assumption of the Blessed Virgin Mary in Sosnowiec. The murals were created in the main city of the Silesian- Dąbrowa Basin during the turbulent years of 1904–1906. An analysis of the program’s elements indicates that the depiction of the Coronation of Mary at the center of the church deviates from traditional and unequivocal representations. The interpretation of the iconography rev

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15

Krawczyk, Roman. "Maryja – Matka Boża. Katolickie a jehowickie ujęcie problematyki." Teologiczne Studia Siedleckie XIII (2016) 13, no. 2016 (2021): 24–36. https://doi.org/10.5281/zenodo.5541478.

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<strong>Virgin Mary – Mather of God. Catholic and Jehovah’s View </strong> As the Mother of Jesus, Mather of the Son of God, Virgin Mary is present in the history of salvation: starting from the Old-Testament announcements, through the Bethlehem manger, finishing with the crucifixion on Calvary Hill. The truth is undermined by Jehovah’s Witnesses who question the fact that Virgin Mary is the Mother of the Son of God. The author of the paper provokes a substantive discussion with the Jehovah’s Witnesses’ stand, proving that the truth about Mary as the Mother of the

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Wizeman, William. "The Virgin Mary in the Reign of Mary Tudor." Studies in Church History 39 (2004): 239–48. http://dx.doi.org/10.1017/s0424208400015126.

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Evidence of devotion to the Virgin Mary in the restored Catholic Church of the reign of Mary Tudor survives in numerous religious texts published from 1553 to 1558. These sermons, catechetical texts, primers, and books of devotion and polemic were written to aid the restoration of early modern Catholicism in England after twenty years of religious tumult. By considering how these texts treat devotion to Mary, it is possible to answer two questions. First, was the cult of the saints in Marian England, particularly that of the Virgin, ‘one of [t]he abiding casualties of the preceding reformation

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17

Kim, Sung-Hoon, and Galina Alekseeva. "On the Process of Adopting and Consolidating Images of the Blessed Virgin Mary in Eastern Asia." Bulletin of Baikal State University 32, no. 1 (2022): 194–201. http://dx.doi.org/10.17150/2500-2759.2022.32(1).194-201.

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The cult of the Virgin Mary in the East Asian region proved pivotal in the spread of Christianity as it drew on traditional cultural elements where the image of the Mother was of defining importance within the mentality and aesthetic outlook. The value paradigm of modern East Asian society is largely based on the Catholic version of the visual image of the Virgin Mary, which draws on local religious traditions. The aim of the paper is to study the process of acceptance and consolidation of images with the Blessed Virgin Mary in East Asia, with a particular focus on this process in Korea. The o

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18

Guzewicz, Wojciech. "Kościoły i parafie diecezji ełckiej (cz. 15)." Civitas et Lex 41, no. 1 (2024): 7–20. http://dx.doi.org/10.31648/cetl.9393.

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The article presents the church centers in Monkinie (Our Lady of the Angels), Nowa Wieś Ełcka (St. Joseph the Craftsman), Okartowo (Immaculate Heart of the Blessed Virgin Mary) and two in Olecko (Blessed Virgin Mary Queen of Poland and Exaltation of the Holy Cross).

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19

Elkins, Sharon. "Gertrude the Great and the Virgin Mary." Church History 66, no. 4 (1997): 720–34. http://dx.doi.org/10.2307/3169210.

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Scholars agree that European Christians in the thirteenth century were enthusiastically devoted to the Virgin Mary. Even when they debated Mary's immaculate conception or her assumption body and soul into heaven, medieval Christians are not thought to have wavered in their desire to rely on her intercessory powers. While today some argue that Mary's virginal maternity set an impossible ideal for women and that her place below the Trinity sanctioned women's subordinate role within Christianity, medieval women supposedly did not assess Mary negatively. Given these widely held assumptions about t

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20

Březinová, Klára. "Žena a Marie ve vybraných dílech Jaroslava Durycha." Bohemica litteraria, no. 1 (2024): 51–70. http://dx.doi.org/10.5817/bl2024-1-4.

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The paper deals with the concept of woman and Mary in selected prose works by Jaroslav Durych. It mainly includes works from the author's so-called girl cycle, but it does not focus solely on them. The thematic analysis reveals the interconnectedness of the motifs of woman and the Virgin Mary, the most important woman in the Christian religion. Durych's conception of Marian themes is not limited to internal or external characteristics. This study therefore seeks to encompass the most significant motifs associated with the figure of the Virgin Mary as understood in traditional Marian veneration

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Zoutendam, Erin Risch. "The Bride of the Holy Trinity: The Role of Mary in Mechthild of Magdeburg's Mystical Theology." Church History 91, no. 2 (2022): 245–63. http://dx.doi.org/10.1017/s0009640722001354.

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This article adds to our understanding of late medieval women's religious writing by examining the role of the Virgin Mary in Mechthild of Magdeburg's thirteenth-century mystical text The Flowing Light of the Godhead (Das fließende Licht der Gottheit). The Virgin Mary was ubiquitous in late medieval religious writing, but she played different roles and modeled different ways of life, reflecting the particular aims of individual authors. In Mechthild's text, Mary is depicted as a spiritual teacher who actively draws the narrator into higher forms of the mystical life. Mechthild also portrays th

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22

Komárek, Karel. "Patrocinia - typologie a vývojové tendence." Acta onomastica 65, no. 2 (2024): 343–59. https://doi.org/10.58756/a2654086.

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The study deals with patronages, i.e. with titles or dedications of Catholic sacred buildings (or objects). In the study the author comes with his own typology of patronages that reflects the naming structure of individual church titles. The typology is based on the following differences: single name and multiple name patronages (St. Jacob vs. St. Jacob and Philip); naming of the building after a person / an event / a symbol (St. Jacob vs. Resurrection of the Lord vs. Holy Cross); direct vs. indirect naming of a person (St. Jacob vs. The Holy Family); overall vs. partial naming of a person (Je

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23

Ditlevsen, Kirsten. "Maria - et forbillede for kristne? Grundtvigs syn på Jomfru Maria." Grundtvig-Studier 42, no. 1 (1991): 112–33. http://dx.doi.org/10.7146/grs.v42i1.16062.

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Mary - a Model for Christians..... ? Grundtvig’s View of Virgin MaryBy Kirsten DitlevsenThe Protestant Church has always tended to keep warily aloof from the Virgin Mary, and still does. After the Reformation, Mary played a very insignificant role in the church, at least up to the time of Grundtvig. The fact is that Grundtvig begins to take an interest in Mary, inspired by the church father Irenaeus. Grundtvig compares Eve in the Garden of Eden with Mary in Nazareth. Both women were met with an angel’s talk. A false angel beguiled Eve into violating the word of God; while a true angel came to

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24

HAMILTON, SARAH. "The Virgin Mary in Cathar Thought." Journal of Ecclesiastical History 56, no. 1 (2005): 24–49. http://dx.doi.org/10.1017/s0022046904002118.

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The central Middle Ages in western Europe witnessed both a significant growth in the cult of the Virgin Mary and the rise of the dualist heretical movements known as the Cathars. Whilst the Cathars' dualism meant they denied any role for the Virgin Mary in the incarnation, nevertheless they often assigned her an important place in their beliefs. This article explores the considerable affinities which existed between contemporary orthodox doctrines and heretical teachings on Mary and, through a case study of the Disputatio inter catholicum et paterinum hereticum, examines the close relationship

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25

Senda, Siprianus S., Theodorus A. Silab, and Oktovianus Kosat. "Analisis Pemahaman Anggota Legio Maria Paroki Santo Simon Petrus Tarus Tentang Maria dan Pentingnya Pelatihan Kitab Suci Bagi Legioner." Metta : Jurnal Ilmu Multidisiplin 4, no. 2 (2024): 67–79. http://dx.doi.org/10.37329/metta.v4i2.3371.

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Legio Maria is a Catholic lay organization that is devoted to the Virgin Mary. As devotees of Our Lady, members of the Legion of Mary should have an adequate understanding of Our Lady who is believed in and accepted as the Supreme Commander of the Legion of Mary. However, in reality, there are still many members of the Legion of Mary who do not have adequate knowledge and understanding of Mary in the holy scriptures. This research aims to determine the extent of understanding of the members of the Legio Maria Parish of Saint Simon Peter Tarus about the Virgin Mary and provide an understanding

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26

Chojnacki, Stanislaw. "Notes on a Lesser-known Marian Iconography in 13th and 14th century Ethiopian Painting." Aethiopica 5 (May 8, 2013): 42–66. http://dx.doi.org/10.15460/aethiopica.5.1.445.

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In this article the early evolution of iconic iconography of the Virgin Mary in Ethiopia is discussed. One particular image is postulated to exist on a painted manbar at Lālibalā. The figure of the Child Mary depicted together with her mother, St. Anne, in the wall painting at the Gannata Māryām Church can also be considered iconic. In the late 14th century and the first decades of the 15th century, three specific groupings of depictions of the Virgin Mary, all clearly having iconic characteristics, have come to light: the Orant Virgin, the seated Hodegetria and the enthroned Virgin holding th

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Fredericks, Elizabeth. "Divine Mothers: Demeter and the Virgin Mary in the Poetry of Eavan Boland, Paula Meehan, and Mary O'Malley." Christianity & Literature 72, no. 2 (2023): 341–59. http://dx.doi.org/10.1353/chy.2023.a904924.

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Abstract: The Virgin Mary and the Greek goddess Demeter both make frequent appearances in Irish women's poetry. Usually these figures are treated as representative of separate aesthetic needs: the Virgin Mary as a religious figure only, and Demeter as a link to the classical past or a representative of mother-daughter narratives. This separation, however, neglects how several poets, particularly Eavan Boland, Paula Meehan, and Mary O'Malley, make frequent use of both figures, often for related reasons. Demeter can thus be regarded as a parallel divine mother to Mary, whose agency and sexuality

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Salvador-González, José María. "Foederis Arca—The Ark of the Covenant, a Biblical Symbol of the Virgin Mary." Religions 16, no. 1 (2024): 17. https://doi.org/10.3390/rel16010017.

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This article attempts to document why the Virgin Mary is symbolically designated by the biblical figure “Ark of the Covenant” (Foederis Arca), as reflected in one of the invocations of the Litany of Loreto (Litaniae Lauretanae). To justify such a designation, the author refers to the systematic analysis of the patristic, theological, and hymnic sources of the Eastern and Western Churches, in which the Virgin Mary is labeled as the “Ark of the Covenant” for her virginal divine motherhood, her supreme holiness, and her supernatural privileges. The perfect coincidence, with which for more than a

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Curcio-Nagy, Linda A. "Native Icon to City Protectress to Royal Patroness: Ritual, Political Symbolism and the Virgin of Remedies." Americas 52, no. 3 (1996): 367–91. http://dx.doi.org/10.2307/1008006.

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Kind, gentle, humble, mother to all. This is the traditional Catholic image of the Virgin Mary. Beginning in the fifth century A.D., the popular devotion to the mother of Christ increased rapidly in Europe. Numerous apparitions and accompanying shrines during the late Medieval and early modern period demonstrated her new role in folk Catholicism. In Spain, as in other areas of Europe, the Virgin Mary became one of the major intercessional images, protecting believers from drought, floods, and sickness. Considering her role in the popular belief system of the Iberian peninsular, it was only log

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30

Brundin, Abigail. "Vittoria Colonna and the Virgin Mary." Modern Language Review 96, no. 1 (2001): 61. http://dx.doi.org/10.2307/3735716.

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31

Hodgson, Miranda. "Ælfric’s Abjection of the Virgin Mary." Nordic Journal of English Studies 4, no. 1 (2005): 1. http://dx.doi.org/10.35360/njes.170.

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32

Poston, Carol H. "Evelyn Underhill and the Virgin Mary." Anglican Theological Review 97, no. 1 (2015): 75–89. http://dx.doi.org/10.1177/000332861509700106.

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Evelyn Underhill (1875–1941) was a guiding light in Anglican spirituality in the twentieth century, and her best-known works, Mysticism (1911) and Worship (1936) are still read and studied today. A prolific writer—theologian, poet, novelist—she is frequently anthologized. Her early life and writings—those undertaken before she became an actively-committed member of the Church of England in the 1920s—are, with the exception of Mysticism, less well-known. This article examines the early works that treat the Virgin Mary, and explain how that subject may have influenced the pacifism she later embr

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33

Willink, David. "Re St Mary the Virgin, Podington." Ecclesiastical Law Journal 23, no. 3 (2021): 370–71. http://dx.doi.org/10.1017/s0956618x21000533.

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Arlow, Ruth, and Will Adam. "Re St Mary the Virgin, Ashford." Ecclesiastical Law Journal 13, no. 1 (2010): 120–21. http://dx.doi.org/10.1017/s0956618x1000102x.

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Arlow, Ruth. "Re St Mary the Virgin, Monkseaton." Ecclesiastical Law Journal 13, no. 2 (2011): 243. http://dx.doi.org/10.1017/s0956618x11000238.

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Arlow, Ruth. "Re St Mary the Virgin, Ashford." Ecclesiastical Law Journal 13, no. 2 (2011): 244. http://dx.doi.org/10.1017/s0956618x1100024x.

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Arlow, Ruth. "Re St Mary the Virgin, Battle." Ecclesiastical Law Journal 13, no. 2 (2011): 251. http://dx.doi.org/10.1017/s0956618x11000330.

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Arlow, Ruth. "Re St Mary the Virgin, Wimbledon." Ecclesiastical Law Journal 14, no. 3 (2012): 460–61. http://dx.doi.org/10.1017/s0956618x12000555.

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Arlow, Ruth. "Re St Mary the Virgin, Selling." Ecclesiastical Law Journal 15, no. 3 (2013): 376–77. http://dx.doi.org/10.1017/s0956618x13000653.

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Arlow, Ruth. "Re St Mary the Virgin, Stansted." Ecclesiastical Law Journal 16, no. 2 (2014): 250. http://dx.doi.org/10.1017/s0956618x14000313.

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Arlow, Ruth. "Re The Blessed Virgin Mary, Ellesmere." Ecclesiastical Law Journal 17, no. 1 (2014): 126. http://dx.doi.org/10.1017/s0956618x14001239.

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Arlow, Ruth. "Re St Mary the Virgin, Tutbury." Ecclesiastical Law Journal 19, no. 3 (2017): 385–86. http://dx.doi.org/10.1017/s0956618x17000643.

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Arlow, Ruth. "Re St Mary the Virgin, Redcliffe." Ecclesiastical Law Journal 19, no. 3 (2017): 389. http://dx.doi.org/10.1017/s0956618x17000692.

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Arlow, Ruth. "Re St Mary the Virgin, Eccleston." Ecclesiastical Law Journal 19, no. 3 (2017): 392. http://dx.doi.org/10.1017/s0956618x17000734.

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Arlow, Ruth. "Re St Mary the Virgin, Ashford." Ecclesiastical Law Journal 21, no. 2 (2019): 256. http://dx.doi.org/10.1017/s0956618x19000310.

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Willink, David. "Re St Mary the Virgin, Redcliffe." Ecclesiastical Law Journal 22, no. 3 (2020): 393–94. http://dx.doi.org/10.1017/s0956618x2000054x.

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Arlow, Ruth, and Will Adam. "Re St Mary the Virgin, Oxford." Ecclesiastical Law Journal 11, no. 2 (2009): 234–35. http://dx.doi.org/10.1017/s0956618x09002129.

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48

Liutikas, Darius. "Apparitions of Virgin Mary: Sociological Analysis." Sociologija. Mintis ir veiksmas 44, no. 1 (2019): 155–86. http://dx.doi.org/10.15388/socmintvei.2019.1.12.

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The main purpose of this article is to discuss the social aspects of the apparitions of the Virgin Mary, the development of apparition places, as well as the motivation and behavioral characteristics of pilgrims going to the miraculous places of the Virgin Mary in Lithuania. The article reviews the criteria recognized by the Church for assessment of the authenticity of apparitions, their characteristics, paradigm, and other scientific researches, a list of the Vatican-approved apparitions and apparition places in Lithuania. We used the main elements of the paradigm of apparitions for an empiri

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49

Clark-King, Ellen. "Mary: A Revolutionary Virgin (Advent 4)." Expository Times 118, no. 2 (2006): 85–86. http://dx.doi.org/10.1177/0014524606070874.

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Barnard, Deborah, Jill Dowse, Kate Hale, and Cath Kilcoyne. "Bloody Mary and the Virgin Queen." Contemporary Theatre Review 6, no. 3 (1997): 47–67. http://dx.doi.org/10.1080/10486809708568428.

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