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Journal articles on the topic 'Miracles of the Blessed Virgin Mary'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

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1

Harvey, Carol. "Dramatising the Romance: from La Manekine to La Fille du roy de Hongrie." Florilegium 19, no. 1 (January 2002): 109–26. http://dx.doi.org/10.3138/flor.19.006.

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In the fourteenth century, a new kind of religious drama gained popularity in France, the miracle play or miracle par personnages. The genre originated in the numerous legends of the Virgin Mary in both Latin and French, of which the most famous are those collected by the thirteenth-century monk Gautier de Coincy. The miracle play was intended for the edification of the people, and its overarching theme is the Blessed Virgin's intercession in favour of mortals who have gone astray or who are otherwise in distress. The earliest-recorded dramatisation of the non-scriptural miracles attributed to Mary is Rutebeuf's well-known Miracle de Théophile, in which the cleric Theophilus rashly sells his soul to the devil and does his bidding for seven years; then, repenting of his sins and transgressions he invokes the aid of Mary, who conquers the devil and restores Theophilus to the path of righteousness. However, the major source of our knowledge of miracle plays is the two-volume Cangé manuscript (Bibliothèque nationale de France MS fr. 819-820), a remarkable record of dramatic production comprising forty miracles composed and performed in Paris, over the lengthy period between 1339 and 1382, during the annual assembly of the Saint-Éloi Gold and Silversmiths' Guild.

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2

Korban, Leonid M., and Elena A. Popova. "“Strasbourg Miracles of the Blessed Mary” and the Influence of the City Cathedral Church on Pilgrimages in Alsace in the 13th Century." RUDN Journal of World History 15, no. 2 (June 2, 2023): 207–15. http://dx.doi.org/10.22363/2312-8127-2023-15-2-207-215.

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The relevance of the research topic is determined by the historical continuity of the cultural traditions and models of religious worship of objects of spiritual heritage in the urban habitat as well as their [traditions and models] variability depending on the particular circumstances. The purpose of the study is to identify the forms of influence of a unique place of concentration of the spiritual life namely the Strasbourg Cathedral of the Virgin Mary on the individual strategies of medieval pilgrims in the particular region. During the process of research the particular interest presents the writing “Strasbourg Miracles of the Blessed Mary” containing episodes of the miraculous events and healings which took place in the Strasbourg Cathedral church in 1280. In the process of analyzing this and other historical writings we got an overview of the pilgrims’ cultural perception of the Cathedral construction process, their religious leisure and interaction with urban dwellers and habitat. It was found that in the process of engagement between pilgrims and urban dwellers with a specific place of concentration of spiritual life (taking into account the scale of its [place] of cultural and religious significance for the region) there are seen special, exalted forms of religious activity namely public statements about the miraculous healings etc. The act of “miracle”, in its turn, becomes into a ceremony where a participant has a high social value and presents the primary interest for spectators and witnesses. Thus, the study expands the existing scientific ideas about the forms and peculiarities of the medieval Catholic piety completing their general picture by an episode of the faithful’s interaction with a unique religious object.

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3

Koopmans, Rachel. "William of Malmesbury: The Miracles of the Blessed Virgin Mary trans. and ed. by R. M. Thomson and M. Winterbottom." Catholic Historical Review 103, no. 1 (2017): 118–20. http://dx.doi.org/10.1353/cat.2017.0018.

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4

Clay, J. Eugene. "Marian Revelations in the Russian Context." Nova Religio 21, no. 2 (November 1, 2017): 26–42. http://dx.doi.org/10.1525/nr.2017.21.2.26.

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Modern Marian apparitions have often responded to various incarnations of rational Enlightenment political thought, from the 1830 French revolution to Soviet socialism and the international Communist movement. Through her apparitions, the Virgin and her devotees have engaged in “cosmopolitics” by offering an alternative to a purely secular political order. Denying a mechanistic universe, Mary testifies to the existence of a compassionate, personal, miracle-working God. Although primarily a Roman Catholic phenomenon, Marian apparitions are also part of the Orthodox tradition, and the Virgin’s appearances in Russia and Ukraine after 1917 served to critique the new Marxist order. In 1984, the Mother of God continued her venture into cosmopolitics when she first spoke to Soviet citizen and spiritual seeker Veniamin Bereslavsky (“Blessed John”). Over the following decades, as the Communist world collapsed, Bereslavsky built an ecclesiastical organization and an international movement on the charismatic authority of these continuing revelations, which gradually have led him away from traditional Christianity to gnostic dualism. With thousands of followers, meeting in congregations from Ulan-Ude in eastern Russia to Glastonbury, England, Bereslavsky, who now lives in Spain, preaches ecumenical esotericism as a cosmopolitical alternative to Western secularism.

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5

Sønnesyn, Sigbjørn. "William of Malmesbury, The Miracles of the Blessed Virgin Mary, ed. R. M. Thomson and M. Winterbottom. (Boydell Medieval Texts.) Woodbridge, UK, and Rochester, NY: Boydell Press, 2015. Pp. lxvii, 154. $115. ISBN: 978-1-78327-016-3." Speculum 93, no. 1 (January 2018): 292–94. http://dx.doi.org/10.1086/695940.

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6

Guzewicz, Wojciech. "Kościoły i parafie diecezji ełckiej (cz. 15)." Civitas et Lex 41, no. 1 (April 2, 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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7

Arlow, Ruth. "Re The Blessed Virgin Mary, Ellesmere." Ecclesiastical Law Journal 17, no. 1 (December 11, 2014): 126. http://dx.doi.org/10.1017/s0956618x14001239.

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8

Arlow, Ruth. "Re St Mary the Blessed Virgin, Eastry." Ecclesiastical Law Journal 15, no. 2 (April 10, 2013): 247–48. http://dx.doi.org/10.1017/s0956618x13000094.

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9

Vincent, Nicholas. "King Henry III and the Blessed Virgin Mary." Studies in Church History 39 (2004): 126–46. http://dx.doi.org/10.1017/s0424208400015047.

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Much has been written of the Marian devotions of King Louis IX of France. Louis, so we are told, would mortify his flesh on the vigils of the four principal feasts of the Virgin. Regular pilgrimages were made by the King to the great Marian shrines of France, most notably those of Chartres and Rocamadour. Day by day, in his own chapel, the King listened to matins, tierce and compline sung with the appropriate offices of Our Lady, and on Tuesdays and Saturdays the Mass itself was dedicated to the Virgin. When the King took communion, which he did on six principal feast-days each year, two of these feasts, the Assumption and the Purification, were those of the Virgin. Rather than listen to ribald or secular songs, Louis preferred the singing of the Ave Maria stella.

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10

Adams, Marilyn McCord. "The Immaculate Conception of the Blessed Virgin Mary: A Thought-Experiment in Medieval Philosophical Theology." Harvard Theological Review 103, no. 2 (April 2010): 133–59. http://dx.doi.org/10.1017/s0017816010000520.

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On 8 December 1854, Pius IX issued Ineffabilis Deus, in which he dogmatized the doctrine of the Immaculate Conception of the Blessed Virgin Mary. The bull reads, For the honor of the Holy and Undivided Trinity, for the glory and ornament of the Virgin Godbearer, for the exaltation of the catholic faith and the growth of the Christian religion, by the authority of Our Lord Jesus Christ, of the blessed apostles Peter and Paul, and by our own, we declare, pronounce, and define the doctrine which holds that the Most Blessed Virgin Mary at the first instant of her conception was by a singular grace and privilege of Almighty God, in consideration of the merits of Christ Jesus, the Savior of the human race, preserved immune from every stain of original guilt; that this was revealed by God and therefore is firmly and constantly to be believed by all of the faithful.1

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11

Vega, Gina, and Patrick Primeaux. "Reinventing the Congregation of the Blessed Virgin Mary." CASE Journal 4, no. 1 (December 2007): 123–39. http://dx.doi.org/10.1108/tcj-04-2007-b006.

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12

Arlow, Ruth, and Will Adam. "Re Church of the Blessed Virgin Mary, Hambleton." Ecclesiastical Law Journal 11, no. 3 (August 6, 2009): 359. http://dx.doi.org/10.1017/s0956618x09990160.

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13

Zięba, Łucja. "Określenia Anny i Joachima w "Homilii na narodzenie Najświętszej Maryi Panny" Jana z Damaszku." Vox Patrum 50 (June 15, 2007): 413–18. http://dx.doi.org/10.31743/vp.6690.

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The article treats of terms concerning the parents of the Virgin Mary, that were used by John of Damascus in his homily on the Nativity of the Blessed Virgin Mary. Anna and Joakeim are here described with terms referring to religiousness, fertility and obtaining the fruits of the earth. The most expressions concern Anna and her maternity, whereas Joakeim is mentioned only when Annas name appears.

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14

Kabatha, Zachary Ndegwa. "The Blessed Virgin Mary As Our Mother. The Lucan Marian Perspective." Studia Theologica Varsaviensia 57, no. 1 (November 1, 2019): 73–89. http://dx.doi.org/10.21697/stv.2019.57.1.04.

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The person of the Blessed Virgin Mary among Christians has been throughout Christian tradition a source of inspiration as far as the Christian faith is concerned. Many papal Encyclicals, Apostolic exhortations, conciliar and post conciliar documents have all made reference to our blessed mother due to her close proximity to her son our Lord Jesus Christ. She is thus not a foreigner to the people of faith. The modern man today looks forward for a person who is both faithful and trustworthy to accompany him or her in the earthly life and offer an assurance of everlasting joy. Examining the role of Mary in the writings of St Luke in the New Testament we see Mary as the one who fits in this desire of the modern man. Her role as a mother in the Luke’s view is very central in understanding the notion of companionship. However many people today do not understand Mary to be a faithful companion, perhaps this is due to the misunderstanding of Mary’s position in the Salvation History. Moreover the Sacred Scriptures from the infancy narratives to the neophyte church in Acts of the Apostles Mary makes a journey of faith with Jesus and his disciples. Thus in this article we examine briefly the companionship of the blessed Mary to the Word of God as we invoke her companionship to our Christians today on their pilgrimage to the Promised Land.

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15

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 miraculousness attributed to her images encouraged the foundation of many pilgrim routes and churches. The importance of such images can be seen in ex-votos, miracle books, the depictions of miracles in church interiors as well as the numerous holy cards, not to mention the diverse devotional practices

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16

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 (April 27, 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 object of the study is photographic reproductions of religious paintings of Korea, Japan and China, taken from earlier scholarly studies and systematically used in this paper, as well as images of the Virgin Mary collected by the author from temples in Busan, Seoul and Maegok. The application of a historical-comparative approach with synchronic and diachronic methods, as well as sociological, hermeneutic, semiotic, culturological, iconographic and iconological approaches allowed us to draw conclusions about similar processes of the spread of Christianity in Korea, China and Japan, based on the visualization of the Virgin Mary image and attitude to her as the successor to the image of the Mother in popular traditions.

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17

Wright, A. D. "Bérulle and Olier: Christ and the Blessed Virgin Mary." Studies in Church History 39 (2004): 271–79. http://dx.doi.org/10.1017/s0424208400015151.

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After the disruption of French Catholicism during the Wars of Religion of the second half of the sixteenth century, the Catholic revival of the seventeenth century famously involved a restoration of Marian piety. When the second monarch of the new Bourbon dynasty, Louis XIII, had dedicated the kingdom to the Blessed Virgin Mary in 1637, the long- and anxiously-looked-for male heir to the throne, the future Louis XIV, was finally born in 1638, easing a sense of crisis which was as much political and religious as purely familial. The widowed Queen Anne of Austria, regent for her son from 1643, subsequently ordered the building of the great Parisian shrine of Val-de-Grace. Yet the conspicuous Marian devotion of the French Catholic revival did not emerge in isolation, but rather in relation to a new and intense Christocentric piety. Central to the latter was the leading figure of the revival, Pierre de Berulle (1575-1629), founder of the French Oratory, and subsequently cardinal. The nature of his piety also led to concentration on the priesthood, seen as an essentially male imitation of Christ. In that further context a second major figure must also be considered, Jean-Jacques Olier (1608-57), who was certainly influenced by Berulle. But in one historic interpretation that influence was altered, in the direction of a Christian pessimism, by the process of transmission via a third figure, Charles de Condren (1588-1641). Yet the relations between these persons and their priestly and pastoral piety may be open to another interpretation, and one in which the place of a complementary Marian devotion has considerable implications for the much-debated history of seventeenth-century and subsequent French Catholicism.

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18

Ndegwa Kabatha, Zachary. "The Blessed Virgin Mary A Faithful Companion to God and Man. The Lucan Marian Perspective. PART TWO: The Blessed Virgin Mary as our Great Siste r." Studia Theologica Varsaviensia 57, no. 2 (November 30, 2020): 117–29. http://dx.doi.org/10.21697/stv.2019.57.2.05.

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The term a great brother is in use today in many circles which captures the aspect of a faithful friend or companion. One who stands with the side that feels in adequate in one way or the other. This phenomenon is both manifested in the sacred as well as the secular realms of human existence. The inadequacy employed here refers to a wide range of being incapacitated. In our scope we will employ the term great sister instead of the great brother to refer to the Blessed Virgin Mary as our great sister. It is beyond doubt that our Blessed Mother stands tall in so many ways as compared to the modern man. It is in this line that Mary fits well not only to be called our companion but our great sister. Although the great brother may be understood in terms of political economical or even social power Mary has noble values than these ones. In this paper we propose to follow St Luke in his Marian presentation and offer her to all Christians today as our great sister. We refer to Mary as our great sister not out of her worldly power or wealth but simply because of her faith, holiness and commitment in her calling after she gave birth to our Saviour. As our great sister she stands with each of us in company of her Son with the sole intention of uplifting our lowly nature to the nature of her Divine Son. The presence of our blessed mother in our lives will seduce us with her heroic virtues which will be beneficial in our Christian life. To achieve our stated purpose in this article we shall articulate the role of the Blessed Virgin Mary in the event of presenting the child Jesus in the temple. We will then examine her active presence and contribution in the first community of believers gathered in Jerusalem awaiting the coming of the Holy Spirit anda conclusion will follow thereafter. However it is worth to note that we have also carried forward the pericope on Magnificat simply because it is our opinion that the theme of Mary as our great sister is well captured within this scope. Hence, the ongoing companionship will create more zealous Christians in professing their faith both in word and deed for Mary has taught us so.

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19

Guzewicz, Wojciech. "Kościoły i parafie diecezji ełckiej (cz. 9)." Civitas et Lex 39, no. 3 (August 22, 2023): 7–19. http://dx.doi.org/10.31648/cetl.8902.

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20

Kochaniewicz, Bogusław. "Początki kultu maryjnego na ziemiach polskich." Poznańskie Studia Teologiczne, no. 33 (December 11, 2019): 7–22. http://dx.doi.org/10.14746/pst.2018.33.01.

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This article is an attempt to reconstruct the devotion to the Blessed Virgin Mary at the beginning of the Polish state. Based on the liturgical books and the calendars from the 9th–11th centuries preserved in Polish archives, the form of the Marian devotion in the Poznań diocese was sought. Despite the lack of preserved monuments representing the oldest Polish diocese, it was established that the service to the Blessed Virgin Mary had a liturgical character. The four main feasts in hon- or of the Mother of God, celebrated in the Western Church, were celebrated in Poznań, too. An analysis of the oldest liturgical formularies preserved in Polish and Western archives did not yield satisfactory results. Based on the available monuments, it is not possible to determine the content of the formularies destined for Marian feasts celebrated in Poznań.

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21

Guzewicz, Wojciech. "Kościoły i parafie diecezji ełckiej (cz. 7)." Civitas et Lex 37, no. 1 (February 20, 2023): 7–16. http://dx.doi.org/10.31648/cetl.8532.

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The article presents parishes and churches: St. John Paul II in Ełk, Assumption of the Blessed Virgin Mary in Filipów, St. Maximilian Maria Kolbe in Gawrych Ruda, St. Anthony of Padua in Gąski, St. Anna in Giby.

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22

Liutikas, Darius. "In search of miracles: pilgrimage to the miraculous places." Tourism Review 70, no. 3 (August 17, 2015): 197–213. http://dx.doi.org/10.1108/tr-08-2013-0046.

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Purpose – The purpose of this paper is to discuss various aspects of the development of the places of apparitions and miraculous images, motives and behavioral characteristics of pilgrims coming to the miraculous places of the Virgin Mary in Lithuania. Design/methodology/approach – The paper reviews literature about miraculous events and presents miraculous places in Lithuania (apparition places of the Virgin Mary and sites of miraculous images). Various classifications are applied. Pilgrims ' motivation and behavioral aspects are analyzed based on the quantitative survey. Findings – The research showed that the main motives of religious pilgrims visiting miraculous places were asking for God’s grace, health, expressing gratitude to Jesus or Virgin Mary as well as spiritual quest and renewal. These places attract pilgrims who want to solve different problems in their life or to recover from illnesses. Religious pilgrimage has different forms and rituals, and constitutes different models of the specific behavior. During the journey, pilgrims perform various religious practices such as praying, singing hymns, kissing the relics, etc. The grouping of devotional rituals performed during the pilgrimage and at the destination place is presented. Originality/value – The paper is important to the researchers of pilgrimage and religious tourism. For the first time, miraculous places of Lithuania are analyzed in the broader international context. Classifications of the miraculous sites indicate various aspects of the development of these places. Motives and behavioral characteristics of pilgrims enable to better understand the multidimensional reality of religious pilgrimage.

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23

Grzanka, Bartłomiej. "Parafia pod Wezwaniem Wniebowzięcia Najświętszej Maryi Panny w Kłodawie w latach 1939-1958 w świetle źródeł proweniencji kościelnej." Polonia Maior Orientalis 2 (2015): 101–18. http://dx.doi.org/10.4467/27204006pmo.15.008.16915.

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Parafia rzymskokatolicka pw. Wniebowzięcia Najświętszej Maryi Panny w Kłodawie doznała podczas drugiej wojny światowej dużych strat duchowych (zwłaszcza tragiczne były losy proboszcza i wikariusza) oraz materialnych. W artykule przedstawione zostały dzieje parafii w latach 1945-1958, kiedy to pod przewodnictwem bardzo zaangażowanego proboszcza, ks. Lucjana Kurzawskiego, nastąpiła odbudowa duchowa, moralna i materialna lokalnego kościoła. THE PARISH DEDICATED TO THE ASSUMPTION OF THE BLESSED VIRGIN MARY IN KŁODAWA IN 1945-1958 IN THE CONTEXT OF SOURCES OF ECCLESIASTICAL PROVENANCE Roman catholic parish church dedicated during the second war the assumption of the Blessed Virgin Mary in Kłodawa suffered large spiritual and material losses (especially the tragic fate of the former paris-priest and vicar). In the article this parish history from 1945 to 1958 is presented when it was under the leadership of a committed priest Lucjan Kurzawski and there was a spiritual, moral and material restriction of the local church.

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24

Diakiv, Volodymyr. ""POLAZNIK" COMES ON THE PRESENTATION OF MARY: FOLK RELIGION IN THE UKRAINIAN CALENDAR RITUALS OF THE PRE-CHRISTMAS EARLY-WINTER SEASON." Sworld-Us Conference proceedings, usc16-01 (January 30, 2019): 186–93. http://dx.doi.org/10.30888/2709-2267.2023-16-01-001.

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The article analyses the features of the pre-Christmas and New Year season that begins on the feast of the Presentation of the Blessed Virgin Mary. Using this holiday as a starting point, the study examines the development of the folk religion in the tra

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25

Wróblewski, Stanisław. "Sub tuum praesidium confugimus. Cult of Saints in Ziębice in the light of medieval patrociniae." Nasza Przeszłość 136 (2021): 5–37. http://dx.doi.org/10.52204/np.2021.136.5-37.

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The study of patronages of medieval sacred objects is extremely im-portant for the knowledge about the development and formation of religious culture and the mentality of the worshippers. The present atricle concerns all patrociniae found in medieval sources in the Lower Silesian town of Ziębice in the years 1321-1742. In the course of research thirty patrociniae were identified and described. On the basis of the collected source material and previous findings it was possible to demonstrate that the townspeople most revered the Blessed Virgin Mary and St. George and especially celebrated the worship of Corpus Christi and – due to the history of the town and the principality during the Hussite wars – their cults became characteristic of Ziębice. It is worth adding that mostly the patrociniae of Ziębice are connected with the townspeople’s piety through altaria foundations. Among all cations, hagiographic summons dominate and constitute 83% of all titles. Marian dedications, however, were not detailed and appear under the general designation of the Blessed Virgin Mary.

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26

Mironowicz, Antoni. "Najstarsze dzieje parafii mielnickich." Elpis 23 (2021): 147–53. http://dx.doi.org/10.15290/elpis.2021.23.18.

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The oldest history of the Orthodox parishes in Mielnik shows that they were closely related to the history of the city. The first brick temple was built in the Ruthenian stronghold in the 13th century. The tradition of the thirteenth-century temple was related to the wooden church of the Nativity of the Blessed Virgin Mary built in 1431 at Drohicka Street, and then another one erected on the Ruthenian hill in 1614 and the present one built in the years 1821-1823. The Orthodox Church of the Resurrection of Christ situated on Brzeska Street at the beginning of the 16th century was of great importance to the inhabitants of the city. Rebuilt after a fire in 1648, it survived until 1878. In 1777, in the parish of the Nativity of the Blessed Virgin Mary, a cemetery chapel of the Protection of the Mother of God was built, which housed the revered icon of the Mother of God of the Protection.

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27

Piletič, Jakob. "Gloria Beatissimae Virginis Mariae: osma homilija svetega Amadeja Lozanskega in meniška homiletika zgodnje sholastike." Res novae: revija za celovito znanost 7, no. 2 (December 2022): 46–68. http://dx.doi.org/10.62983/rn2865.22b.3.

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Saint Amadeus of Lausanne, monastic author of the High Middle Ages, is generally regarded in the tradition of the Latin Church as the author of eight homilies in which he extols the virtues, life and ultimately the glory of the Blessed Virgin Mary. Despite the seemingly light-hearted style, these homilies have a well-thought-out internal structure, their content is adapted to individual periods of the liturgical year, and we can recognize in them the first extensions of scholastic thinking which is clearly indicated by the subliminal central theme of homilies – the Seven Gifts of the Holy Spirit. His homilies are therefore also important from a literary critical point of view as they represent an original transition between strictly exegetical homiletics, as is especially characteristic of patristic authors, and the later scholastic tradition. Homilies are at the same time a valuable source of understanding and ways of veneration of the Blessed Virgin Mary in the High Middle Ages.

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Guzewicz, Wojciech. "Kościoly i parafie diecezji ełckiej (cz. 6)." Civitas et Lex 36, no. 4 (December 8, 2022): 63–74. http://dx.doi.org/10.31648/cetl.7230.

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The article presents seven parishes and churches from the area of the city of Ełk. They are: Christ the Servant, Bl. Karolina Kózkówna, the Blessed Virgin Mary, Queen of the Apostles, St. John the Apostle and Evangelist, St. Thomas the Apostle, the Holy Spirit and God's providence.

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Hoelscher, Colleen, and Sarah Burke Cahalan. "Rethinking Special Collections Moves as Opportunities, not Obstacles." RBM: A Journal of Rare Books, Manuscripts, and Cultural Heritage 18, no. 2 (November 8, 2017): 123. http://dx.doi.org/10.5860/rbm.18.2.123.

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In the summer of 2017, the Marian Library—a special library devoted to the Blessed Virgin Mary within the larger University of Dayton Libraries system—completed a move of its rare book and archival collections into a new space within the main library building. The space, previously leased to the Society of Mary provincial archives, was already outfitted with a Liebert system for temperature and humidity controls, as well as shelving and some furniture.

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30

Nicoletti, María Andrea, and Ana Inés Barelli. "Blessed among All Women: The Missionary Virgin, Identity and Territory in Patagonia." Studies in Religion/Sciences Religieuses 48, no. 2 (June 2019): 258–81. http://dx.doi.org/10.1177/0008429819831942.

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After the creation of the Diocese of Viedma (1953), in Northern Patagonia, there took place the dedication to the Missionary Virgin, promoted by the Diocese’s second Bishop, Monsignor Miguel Hesayne (1975–1993). In the midst of the military dictatorship (1976–1983), he appointed her Patron Saint of Río Negro, a province that at the time belonged to the Diocese of Viedma. He followed the teachings of the Second Vatican Council, especially the Puebla Document, which considers the Virgin Mary as the patron saint of the Americas, with the dedication of the Virgin of Guadalupe. Hesayne sought to identify his Diocese with a female figure with indigenous features, like the Virgin of Guadalupe. In conceiving the Missionary Virgin deprived of ornaments and royal attributes, the bishop aimed to reflect his pastoral of the “option for the poor,” thus bringing attention to the marginalized groups and peripheral spaces of the province, and also attributing a new meaning to its social and territorial identity.

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Sowa, Wojciech. "Św. Romanos Melodos - hymnos akathistos. Bizantyńska muzyka i poezja liturgiczna." Vox Patrum 32 (December 15, 1997): 323–42. http://dx.doi.org/10.31743/vp.7714.

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The aim of this article is to show the poetry of Saint Romanos the Melodist, one of the greatest poets of the Byzantine Empire, the most probable autor of the Akathistos Hymnos - dedicated to the Blessed Virgin Mary, and to situate this lyric masterpiece in the Christian literary tradition, in the theology, and aesthetics.

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Esiobu, Anayo Augustus. "Mary as an Antitype to Religious in Living the Evangelical Counsels, as well as Community Life as Examined under CIC 599-602." Deliberationes 16, no. 1 (2023): 72–86. http://dx.doi.org/10.54230/delib.2023.1.72.

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The evangelical counsels of chastity, poverty and obedience, as well as community life, taken up by religious and institutions of consecrated life as vows are deeply rooted in the life style of (apart from Jesus who is the Master of all virtues) Blessed Virgin Mary. This article quotes Mary, the mother of Jesus an “antitype” of religious life by virtue of the pattern of life she lived. The religious assume the evangelical counsel of chastity pro regno Dei, that is, for the kingdom of God, as a sign of the life to be lived in the world to come. This was practiced by Mary ante partum (before giving birth to her son), in partu (during birth), and post partum (after birth) as well. In other words, Mary is semper virgo (every virgin). She lived the other two evangelical counsels in the same way namely: evangelical counsel of poverty and evangelical counsel of obedience. The former (counsel of poverty) is meant to imitate Christ who disregarded his richness as God and assumed a poor state for our redemption. He told his apostles to renounce from everything and also from themselves in order to follow him (Mt 16:24-25; Mk 8:34; Lk 9:23; 14:27). The same life of self-offer and total renouncement was lived on a high level by his mother, the Blessed Virgin Mary, who seeing all these treasure surrounding her son, did not hold on them for private interest. The later, the evangelical counsel of obedience unto death was a special attribute of Mary, who said “yes” to the “no” of the first Eve, corrected the sins of disobedient committed by Eve, welcomed the Word of God and submitted herself to the blessed will of God. In addition, after the ascension of Jesus, Mary lived the rest of her life in the community of the apostles and first disciples as commanded by her son. She was among the first community, the “primitive church” who joined constantly in prayer with some women and brothers. The communion (koinonia) and fellowship lived by this early church, which even extended to sharing everything (common activities, common wealth, common work, common teaching, etc.) is today the antitype of the community life of the religious and institutes of consecrated life, and Mary participated in all these. We are then rest assured, that besides Jesus Christ, Mary is an antitype of the religious in living the evangelical counsels as well as community life, which also forms the basis of the strong bond between her and almost all the religious communities and institutes of religious life in the world.

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Soule, Stephanie L., and Jillian Ewalt. "The John Stokes and Mary’s Gardens Collection." Theological Librarianship 9, no. 2 (October 18, 2016): 23–27. http://dx.doi.org/10.31046/tl.v9i2.439.

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The John Stokes and Mary’s Gardens Collection documents the research of John S. Stokes, Jr. and the history and activities of the Mary’s Gardens movement, a popular Catholic movement related to planting devotional gardens dedicated to the Blessed Virgin Mary. This article provides an overview of this unique collection and a discussion on archival management, preservation, and outreach.

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Patterson, W. B. "William Perkins versus William Bishop on the Role of Mary as Mediator." Studies in Church History 39 (2004): 249–58. http://dx.doi.org/10.1017/s0424208400015138.

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William Perkins and William Bishop, two of the leading spokesmen for their respective religious traditions in late sixteenth- and early seventeenth-century England, clashed in print over the status of the Blessed Virgin Mary, as well as a number of other issues. They were formidable adversaries. Perkins, the most widely-read English Protestant theologian of the day, helped to make Cambridge University a centre of Reformed thought and practice. Bishop, an Oxford-trained theologian with extensive experience and associations on the continent, eventually became the first Roman Catholic bishop in England since the death of the last surviving bishop of Mary I’s reign. Though discussions of the Virgin Mary were not major themes in the books of either writer, their views on this subject are significant in showing how the two traditions developed, in competition with each other, during this phase of the long English Reformation.

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Majewska-Michy, Justyna. "Pobożność maryjna w kontekście pism Johna Henry’ego Newmana." Studia Europaea Gnesnensia, no. 18 (December 15, 2018): 281–303. http://dx.doi.org/10.14746/seg.2018.18.16.

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The article seeks to answer whether John Henry Newman (1801-1890), outstanding theologian of nineteenth-century England and a Catholic convert, was particularly worshipful of Holy Virgin Mary. He would express his piety towards the Blessed Virgin, revered as the Mother of God, through his writings. The author thus analyzes the publications from the Anglican and the Catholic periods in Newman’s life, in which the latter referred to the Mother of the Word Incarnate. In his sermons, essays, speeches, lectures and letters, the eminent representative of the English Church conveys his attitude to the Mother of God.

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Klostermaier, Klaus K. "Book Review: Divine Mother, Blessed Mother: Hindu Goddesses and the Virgin Mary." Theological Studies 67, no. 1 (February 2006): 210–11. http://dx.doi.org/10.1177/004056390606700130.

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Gribble, Richard. "Father Nelson Baker and the Blessed Virgin Mary: A Lifetime of Devotion." American Catholic Studies 124, no. 4 (2013): 1–25. http://dx.doi.org/10.1353/acs.2013.0058.

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MATIYCHYN, Iryna, and Iryna BERMES. "CULT OF BLESSED VIRGIN MARY IN FATHER JOSYP KYSHAKEVYCH’ S CRIATIVE WORKS." Humanities science current issues 1, no. 58 (2022): 138–43. http://dx.doi.org/10.24919/2308-4863/58-1-21.

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Mironowicz, Antoni. "Katakumby monasteru supraskiego." Elpis 24 (2022): 41–49. http://dx.doi.org/10.15290/elpis.2022.24.06.

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The bodies of the founders and representatives of many prominent Orthodox families from the Grand Duchy of Lithuania were buried in the catacombs of the Suprasl monastery in the 16th century. Some of the people buried in the catacombs were transferred to the altar part of the Church of the Annunciation of the Blessed Virgin Mary in 1644. Currently, an important problem is the protection and reconstruction of the Suprasl catacombs.

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Raka, I. Nyoman, and I. Wayan Titra Gunawijaya. "Dialectics of Religious Conversion of Air Sanih Community in Singaraja." Jurnal Penelitian Agama Hindu 7, no. 4 (October 4, 2023): 398–409. http://dx.doi.org/10.37329/jpah.v7i4.2465.

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Air Sanih community underwent changes after being developed into a tourism destination. The sacred pool (pertirtan), converted into a paid tourist attraction. Changing the sacred pool into a paid pool is done for material gain. The emergence of GoMas (Goa Maria Air Sanih) has had an impact on religious practices. A number of members of the Air Sanih community turned away, making the Virgin Mary their god of worship. This study aims to determine the dialectic, deviation, and religious conversion of the Air Sanih community, through qualitative methods through primary and secondary data sources, namely information from the Air Sanih community and supporting literature data through a phenomenological approach. The results of the study explain dialectics as the impact of developing a village into a tourism destination. The entry of tourism provides new understanding and experience to the people of Air Sanih. A new understanding in the field of religious patterns has made people turn to certain religious patterns, namely making the Blessed Virgin Mary a Ista Dewata (eight existence of God), a deity to worship. This is done by a number of Hindus who have a tradition of using a prayer facility in the form of a daksina linggih (Balinese offering which function as a God’s chair/seat) in front of the statue of the Virgin Mary. Indirectly making the Virgin Mary a worshiped God, without leaving Ida Sang Hyang Widhi as the initial worshiping God, is an internal religious conversion.

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Jurković, Ivan, and Ivana Prijatelj Pavičić. "Nova interpretacija sadržaja slike Lazzara Bastianija u samostanu sv. Frane u Zadru." Radovi Zavoda za hrvatsku povijest Filozofskoga fakulteta Sveučilišta u Zagrebu 52, no. 3 (December 14, 2020): 225–85. http://dx.doi.org/10.17234/radovizhp.52.25.

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The sacristy of the monastic Church of St. Francis (Sveti Frane) in Zadar, held by the Franciscan Province of Saint Jerome, holds a painting by Lazzaro Bastiani, a Venetian painter of the early Renaissance. The painting is venerated as a depiction of the Virgin of Mercy (Ara Coeli). The upper section of the painting features the Blessed Virgin Mary and the infant Jesus. The Virgin is shown sitting in a mandorla made of angels with a crescent beneath her feet. God the Father is placing a crown on her head. Two angels are holding the ends of her outspread cloak, in front of which are saints: the men on the right and the women on the left. A church is depicted against the backdrop of a hilly landscape. It is positioned on a mound, with a railing ending in a staircase leading to it. The lower section of the painting features three groups, all genuflecting: men to the left, children in the middle, and women to the right. The group of men is dominated by the figure of Pope Sixtus IV (1471‒1484). Even after 175 years of research, the following questions remain contested: • the dating of the painting and the date of its arrival in Zadar • the identification of the patrons and the interpretation of the painting’s symbolism • the identification of the shrines depicted in the painting, and, finally • the identification of the historical figures featured. The aim of the authors is to try to elucidate, at least in part, the theological and historical context of the painting’s production, and to identify the historical figures and the shrine of the Blessed Virgin Mary depicted therein.

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Kobielus, Stanisław. "The Coral Altar with the Apocalyptic Woman in the Treasury of St Mary’s Basilica in Krakow. Theological Contents." Roczniki Humanistyczne 66, no. 4 SELECTED PAPERS IN ENGLISH (October 23, 2019): 121–74. http://dx.doi.org/10.18290/rh.2018.66.4-5e.

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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 64 (2016), issue 4. In Polish museum collections there are a few objects made of coral or decorated with it. They are, among others, altars, holy water fonts, crucifixes and other liturgical items. Most often they were bought during Poles’ travels to Italy in the Mannerism and Baroque epochs. St Mary’s Basilica’s treasury boasts of a portable coral altar dated to the middle of the 17th century, a gift from Maria Josepha, the wife of King Augustus III. It has a golden frame and is embellished with enamel and coral. Its centre features the figure of the Blessed Virgin Mary standing on a crescent, in a radiant coral glory, surrounded by Marian symbols. It is an apotheosis of the Blessed Virgin Mary based on a fragment of the Apocalypse of St John. The figure of Mary is presented with her cosmic attributes: twelve stars around her head; she is clothed with a radiant glory; and she has a crescent under her feet. Around her seven symbolic biblical signs are presented, ones connected in the exegetic tradition with her being the mother of the Messiah. The term Cedrus exaltata—is perceived as the symbol of majesty, sublimity, loftiness, paradisaical beauty, safety. Fons signatus is a sealed spring, an enclosed one, accessible only to the Mother of God’s Son, chosen by God. Hortus conclusus is the symbol of St Mary’s virginity. Oliva speciosa points to St Mary’s charity, her extraordinary fertility, inner peace, the gift of relieving sufferings. Rosa plantata is a metaphor of wisdom, love, medicine for sinners. Puteus aquarum viventium, a well of living waters, indicates St Mary’s mediation for people redeemed by Jesus. Turris eburnea—the ivory tower is another feature of the Virgin Mary’s beauty, of her immaculate body and fortitude.

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Giżka, Ewelina. "Motywy maryjne w twórczości Zygmunta Szczęsnego Felińskiego." Prace Literackie 56 (June 29, 2017): 51–69. http://dx.doi.org/10.19195/0079-4767.56.4.

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Marian themes in works of Zygmunt Szczęsny FelińskiThe purpose of this article is to present the Marian motifs appearing in works of Zygmunt Szczęsny Feliński 1822–1895 — son of exiled to Siberia mother, astudent of mathematics in Moscow, archbishop of Warsaw, a patriot. On the basis of analysis of: Nowy wianuszek majowy z tajemnic życia Maryi przez arcybiskupa Szczęsnego Felińskiego na Jej cześć uwity, poems published in magazines Prośba o natchnienie, Miesiąc maj, Tęcza, Oskar and Wanda and Prakseda, which content alludes to romantic poetic novel, the following ideas of Feliński are highlighted and discussed as follows: verse life of the Virgin Mary, the legend of the miraculous defense of Poczajów, painter creating his artistic work with the figure of Mary, pictures which operates in the ,,presented world” of the individual works with the image of the Virgin Mary, the symbolism of blessed flowers lily, rose, violet, person playing the lyre proclaiming the honor of the Mother of God, Queen of Polish, prayer of heroes, the praise of the month of May combining an idyllic descriptions of nature with religious values and admiring the sculptures. This article describes creative output of Feliński dedicated to the Virgin Mary. It reveals personal piety of archbishop and emphasizes enormous contribution of the achievements of the author in the development of Marian issue in Polish literature.

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McCleery, Iona. "The Virgin and the Devil: the Role of the Virgin Mary in the Theophilus Legend and its Spanish and Portuguese Variants." Studies in Church History 39 (2004): 147–56. http://dx.doi.org/10.1017/s0424208400015059.

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The story of Theophilus is one of the oldest and most widespread Marian miracles in Christian literature. Theophilus is said to have been a sixth-century priest of Adana in Cilicia, removed from office by a new bishop. Eager to regain his position, Theophilus went to a Jew known for diabolical practices and through him made a written pact with the Devil, sealed with a ring. Theophilus received back his lost status but then began to repent and, through the intercession of the Virgin Mary, finally won the document from the Devil. Three days later he died.

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

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

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Kochaniewicz, Bogusław. "Bernard of Clairvaux, Thomas Aquinas and the sanctification of the Blessed Virgin Mary." Studia Koszalińsko-Kołobrzeskie 28 (2021): 159–76. http://dx.doi.org/10.18276/skk.2021.28-08.

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Rymar, Dariusz A. "How German Marienkirche became Polish Cathedral of the Assumption of Blessed Virgin Mary." Przegląd Zachodniopomorski 36 (2021): 193–225. http://dx.doi.org/10.18276/pz.2021.36-07.

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Ann M. Harrington BVM. "Sisters of Charity of the Blessed Virgin Mary: The Philadelphia Connection 1833–1843." U.S. Catholic Historian 27, no. 4 (2009): 17–30. http://dx.doi.org/10.1353/cht.0.0023.

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Gentle, Judith Marie. "Book Review: The Blessed Virgin Mary. By Tim Perry and Daniel Kendall, S.J." Theological Studies 75, no. 1 (March 2014): 184–85. http://dx.doi.org/10.1177/0040563913519056i.

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Nicholson, Hugh. "Divine Mother, Blessed Mother: Hindu Goddesses and the Virgin Mary ? Francis X. Clooney." Religious Studies Review 32, no. 3 (July 2006): 174–75. http://dx.doi.org/10.1111/j.1748-0922.2006.00085_4.x.

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