Academic literature on the topic 'Sacred Heart of Mary, Doctrine of'
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Journal articles on the topic "Sacred Heart of Mary, Doctrine of"
Beavis, Mary Ann. "The Cathar Mary Magdalene and the Sacred Feminine: Pop Culture Legend vs. Medieval Doctrine." Journal of Religion and Popular Culture 24, no. 3 (2012): 419–31. http://dx.doi.org/10.1353/rpc.2012.0030.
Full textWijaya, Leonita Catherine, Whedy Prasetyo, and Alwan Sri Kustono. "Konsep Akuntabilitas dalam Gereja Katolik." Jurnal Ekonomi Akuntansi dan Manajemen 19, no. 2 (September 28, 2020): 137. http://dx.doi.org/10.19184/jeam.v19i2.15115.
Full textRaggi, Giuseppina. "In/Visibilities and Pseudo/Visibilities: the black woman’s portrait in the Bemposta chapel in Lisbon (1791-1792)." Vista, no. 6 (June 30, 2020): 23–42. http://dx.doi.org/10.21814/vista.3055.
Full textCurcio-Nagy, Linda A. "Native Icon to City Protectress to Royal Patroness: Ritual, Political Symbolism and the Virgin of Remedies." Americas 52, no. 3 (January 1996): 367–91. http://dx.doi.org/10.2307/1008006.
Full textWillsky, Lydia. "The (Un)Plain Bible." Nova Religio 17, no. 4 (February 2013): 13–36. http://dx.doi.org/10.1525/nr.2014.17.4.13.
Full textLogan, Oliver. "Pius XII: romanità, prophesy and charisma." Modern Italy 3, no. 02 (November 1998): 237–47. http://dx.doi.org/10.1080/13532949808454806.
Full textBurke, Mary. "Tuam Babies and Kerry Babies: Clandestine Pregnancies and Child Burial Sites in Tom Murphy's Drama and Mary Leland's The Killeen." Irish University Review 49, no. 2 (November 2019): 245–61. http://dx.doi.org/10.3366/iur.2019.0404.
Full textMedgyesy S., Norbert. "Teológiai érvelések, hitoktatás és misztériumábrázolás a 18. századi csíksomlyói ferences színpadon (2.)." Studia Theologica Transsylvaniensia 23, no. 2 (December 10, 2020): 231–72. http://dx.doi.org/10.52258/stthtr.2020.2.03.
Full textMedgyesy S., Norbert. "Teológiai érvelések, hitoktatás és misztérium- ábrázolás a 18. századi csíksomlyói ferences színpadon (1.)." Studia Theologica Transsylvaniensia 23, no. 1 (June 15, 2020): 35–69. http://dx.doi.org/10.52258/stthtr.2020.1.03.
Full textHasyim, Rustam. "DARI MITOS TUJUH PUTRI HINGGA LEGITIMASI AGAMA: SUMBER KEKUASAAN SULTAN TERNATE." SASDAYA: Gadjah Mada Journal of Humanities 1, no. 2 (August 28, 2017): 144. http://dx.doi.org/10.22146/sasdayajournal.27777.
Full textDissertations / Theses on the topic "Sacred Heart of Mary, Doctrine of"
Campbell, Dwight. "The Historical Development and Theological Foundations of Devotion to the Immaculate Heart of Mary in Relation to the Sacred Heart of Jesus." IMRI - Marian Library / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1263502333.
Full textFoale, Marie Therese. "The Sisters of St. Joseph : their foundation and early history, 1866-1893." Title page, table of contents and abstract only, 1986. http://web4.library.adelaide.edu.au/theses/09PH/09phf649.pdf.
Full textLiu, Mei-chia, and 劉美嘉. "Religious Life seen from the Vatican Council II-taking“the Congregation of Sisters of the Sacred Heart of Mary" as an example." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/93175128564837564792.
Full textTseng, Yi-Chen, and 曾翊宸. "A study on the area development and social linkage of the Catholicism in the central Taiwan – a case study of the Sisters of the Sacred Heart of Mary." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/69079519663894554329.
Full text國立中興大學
歷史學系所
104
Catholic orders are dedicated groups. Priests and sisters vow to follow rules, be poor and keep immaculate. They unselfishly devote themselves to the God and churches. The spread of religious belief and the expansion of the Vatican’s religious domain often rely on the sacrifice and devotion of members in orders. Before the end of World War II, there weren’t any foreign religious orders coming to Taiwan to set up abbeys and to discipline priests and sisters. However, the only local Sister, founded in the late Japanese colonial period, was disbanded due to many religious policies in Japan. It wasn’t until 1949 when KMT lost the Chinese Civil War that many Catholic clergy, followers, and religious groups fled to Taiwan from mainland China because of the fear of religious persecution. Catholic orders in Taiwan, therefore, started to be prosperous. It was at the same time that “Sisters of the Sacred Heart of Mary” came to Taiwan from Northeast China. It kept expanding gradually from Southern Taiwan to Middle Taiwan and even to other foreign countries through social services, medical treatment, and education. In Taiwanese society, Catholicism and social communities are connected mainly through two strings - medical treatment and education. Various religious organizations in Taiwan are also engaged in different social services, and among these systematic services in medical treatment, education, beneficent help, and welfare, the social service of Christianity is the most long-standing. As early as in the seventeenth century, Spanish occupied Taiwan to establish a stronghold for spreading religious belief and trading in Asia. Catholic missionaries came to Taiwan with the army to spread religious belief and offer social services. However, not until the late nineteenth century did Catholicism have a more formal and complete beneficent system. After 1949, missionaries from mainland China and local clergymen cooperated to provide more comprehensive and complete social services. In addition, Catholicism actively involved itself in various social work in Taiwan, and religious ethics served as a reasonable source. Churches or its organization structure was also influenced by its doctrines and religious belief. To respond to the need of its followers and the public in the changing society, the church had to broaden its scope and staff and to strengthen the tie and contact between itself and the government and corporations. How to grasp the trend of the generation in the process and to offer necessary services in time are its critical topics. Besides describing the research motivation and methods, the first chapter of the thesis briefly reviews pertinent literature on people’s devotion to Catholic social services and the development of its orders. The second chapter, based on the development and evolution of the church, elaborates the influence, challenges, and regional characteristics Catholicism faced when its religious belief was spread in Taiwan. On the basis of the historical development of Sisters of the Sacred Heart of Mary, the third chapter delineates the religious order’s objectives and features, and introduces its organization structure in Taiwan and the operation of medical services it offers. The fourth chapter expounds the connection among life rituals of orders, religious belief, persons, and family. It also describes the features of some groups of believers. The fifth chapter illustrates the connection between orders and local communities through the provision of social services and education by orders. Catholicism has been in Taiwan for over hundreds of years. It has always played a pivotal role in social welfare services. In recent years, Catholicism has gradually developed an impressive pattern of social services. Wirth firm belief, clear missions, and harmonious co-existing organization pattern, Christian followers promote social welfare services. Under the guidance of their belief and missions, the Catholic church cultivates a unique beneficial cultural trend and joins beneficial services as a precursor of caring for minorities.
Books on the topic "Sacred Heart of Mary, Doctrine of"
Bovenmars, Jan G. A biblical spirituality of the heart. New York, N.Y: Alba House, 1991.
Find full textIntroduction to Mary: The heart of Marian doctrine and devotion. Santa Barbara, CA: Queenship Pub. Co., 1993.
Find full textLasek, Diane. Tombstone inscriptions of Sacred Heart of Mary Cemetery, Baltimore, Maryland. Baltimore, Md: Historyk Press, 2003.
Find full textMary MacKillop. 3rd ed. North Sydney, NSW: The Generalate, Sisters of St. Joseph of the Sacred Heart, 1994.
Find full textHenderson, Anne. Mary MacKillop's sisters: A life unveiled. Sydney, NSW: HarperCollins, 1997.
Find full textFox, Robert Joseph. 2000 year chronology of Mary through the ages. Redfield, SD: Fatima Family Apostolate, 2000.
Find full textO'Carroll, Michael. The alliance of the hearts of Jesus and Mary: Hope of the world. Santa Barbara, CA: Queenship Pub., 1997.
Find full textDunne, Claire. Mary MacKillop: No plaster saint. Sydney: ABC Books for the Australian Broadcasting Corp., 1994.
Find full textBook chapters on the topic "Sacred Heart of Mary, Doctrine of"
"Mary Rose of the Sacred Heart of Jesus." In Lives of Spirit, 237–38. Routledge, 2016. http://dx.doi.org/10.4324/9781315592763-43.
Full text"their own natural seats laid to the view, that we seem by many readers today as humanly constructed, its not to hear of them, but clearly to see through them’ reconstruction in the poem is where we meet. (Defence of Poetry 86). In other words, we do not In his Discourse on Civil Life (1606), Lodowick see beyond, or outside, the virtues to something else Bryskett writes that Spenser is known to be very but rather through them as lenses. Only by so seeing well read in philosophy, both moral and natural, and through them may we share Spenser’s vision of that he intends to appeal to him to learn what moral human life from his moral perspective. It follows that philosophy is, ‘what be the parts thereof, whereby finally nothing outside the poem is needed to under-vertues are to be distinguished from vices’ (21). stand it, except (for us) the shared primary culture of Spenser rightly terms his poem ‘this present treatise’ its first audience. (I adapt the term ‘primary culture’ (in the current sense of the term) for his task is ‘True from the account by N. Frye 1990b:22–23 of ‘pri-vertue to aduance’ (V iii 3.8–9). One chief problem mary mythology’ or ‘primary concerns’ in contrast to is to separate virtue from vice, for what used to be ‘secondary concerns’, such as ideology.) called virtue ‘Is now cald vice; and that which vice To gain ‘an exact knowledge of the virtues’ was hight, | Is now hight vertue, and so vs’d of all’ (V needed to write The Faerie Queene, Spenser calls proem 4.2–3). Raleigh makes the same point in the upon the muses to reveal to him ‘the sacred noursery History of the World 1614:2.6.7: ‘some vertues | Of vertue’ (VI proem 3.1–2). Since he goes on to and some vices are so nicely distinguished, and so claim that the nursery was first planted on earth by resembling each other, as they are often confounded, the Gods ‘being deriu’d at furst | From heauenly and the one taken for the other’; and he praises The seedes of bounty soueraine’, for him the virtues exist Faerie Queene because Spenser has ‘formed right true transcendentally. As this nursery provides what vertues face herein’ (CV 2.3). The problem is noted Sidney calls ‘that idea or fore-conceit’ by which the in the opening cantos of the poem: in the argument poet’s skill is to be judged rather than by the poem to canto i, the Red Cross Knight is called ‘The itself, his effort as a poet is to plant its garden of Patrone of true Holinesse’, but he is so named only virtue in the minds of his readers so that they may after Archimago assumes his disguise. Then readers share his state of being ‘rauisht with rare thoughts are told – in fact, they are admonished – that ‘Saint delight’. Since ‘vertues seat is deepe within the mynd’, George himselfe ye would haue deemed him to be’ (ii however, he does not so much plant the virtues in 11.9), as even Una does. them as nurture what is already there. Today Spenser’s purpose may seem ideologically To spell out this point using the familiar Platonic innocuous but in his day those who called virtue vice, doctrine of anamnesis: while Spenser needed an exact and vice virtue, may well have regarded the poem knowledge of the virtues in order to write his poem, as subversive. But who were they? Most likely, the his readers need only to be reminded of what they pillars of society, such as Burghley (see IV proem already know (even today) but have largely forgotten 1.1–2n), theologians, such as John King who, in (especially today). What he finds deep within the 1597, complained that ‘instead of the writings of minds of his readers may be identified with the Moses and the prophets . . . now we have Arcadia, primary culture upon which his poem draws. It led and the Faëry Queene’ (cited Garrett 1996:139), him to use allegory, which, as Tuve cited by Roche and those religiously-minded for whom holiness 1964:30 explains, ‘is a method of reading in which meant professing correct doctrine; temperance we are made to think about things we already know’; meant life in a moral strait-jacket; chastity meant the and to use proverbs extensively, as Cincotta 1983 rejection of sexual love; friendship meant patriarchal explains, as a means to give authority to his poem. family ties; justice meant the justification of present Being primary, this culture is basic: simply expressed, authority; and courtesy meant the conduct of it is what we all know as human beings regardless of Elizabeth’s courtiers – in sum, those for whom virtue gender, race, religion, and class. It is what we just meant remaining subject to external law rather living know and have always known to be fair, right, and in the freedom of the gospel. just, both in our awareness of who we are and also Although generally Spenser overtly endorses the our relation to society and to some higher reality claims of noble blood, his poem values individual outside ourselves, both what it is and what it ought worth over social rank by ranking middle-class nur-." In Spenser: The Faerie Queene, 29. Routledge, 2014. http://dx.doi.org/10.4324/9781315834696-27.
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