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Journal articles on the topic 'Saint mary'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 April 2022

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1

Tyra, Steven W. "“Mary puts us all to shame”." Church History and Religious Culture 98, no. 3-4 (2018): 367–86. http://dx.doi.org/10.1163/18712428-09802002.

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AbstractThis article examines Martin Luther’s interpretation of Saint Mary Magdalene throughout his career, from his Psalms lectures of 1513 to his sermons on John’s Gospel in 1529. In particular, it will be argued that Luther both adopted and reshaped the exegetical tradition flowing from the twelfth-century theologian, Bernard of Clairvaux. The final result was a Reformation reading of the Magdalene that was neither fully medieval nor “Protestant” as the tradition would later develop. Luther’s journey with the saint thus illumines his ambiguous place in the history of biblical interpretation

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Levay, John. "Crashaw's Saint Mary Magdalene, or, the Weeper." Explicator 50, no. 3 (1992): 142–44. http://dx.doi.org/10.1080/00144940.1992.9937935.

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Radulovic, Milka. "Synaxarion vita of Saint Mary of Egypt - the earliest Serbian manuscript copies." Zbornik radova Vizantoloskog instituta, no. 54 (2017): 183–96. http://dx.doi.org/10.2298/zrvi1754183r.

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The paper discusses Synaxarion vita of Saint Mary of Egypt according to earliest Serbian copies in synaxarions. The texts of the three translations are compared between each other and also with the extensive Vita of Saint Mary of Egypt. In both simple prologue and prologue with verses the text about this saint is established on the duration of two opposite parts in her life and it points out the details existing in iconography, although one version of synaxarion with verses introduces an unfamilliar information about her burial.

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Laffin, Josephine. "‘A Saint for all Australians’?" Studies in Church History 47 (2011): 403–14. http://dx.doi.org/10.1017/s042420840000111x.

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On 17 October 2010 Mary MacKillop became the first Australian citizen to be officially canonized by the Roman Catholic Church. This event generated a similar outpouring of patriotic enthusiasm to that which greeted Mary’s beatification in 1995. The title of this paper is borrowed from a newspaper article of 1985 by the poet, publisher and self-described ‘implacable agnostic’, Max Harris, a fervent supporter of Mary’s canonization. Saints are the only relatives that you can choose, commented Bishop Ambrose of Milan in the fourth century, and taking this ancient aphorism rather more literally th

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Simon-Jones, Lindsey. "Lady, Hero, Saint: The Digby Play’s Mary Magdalene." Medieval Feminist Forum 48, no. 2 (2013): 103–5. http://dx.doi.org/10.17077/1536-8742.1933.

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Ferreiro, Alberto. "El sermón catalán de San Vicente Ferrer sobre Santa María Magdalena." Anuario de Estudios Medievales 40, no. 1 (2010): 415–33. http://dx.doi.org/10.3989/aem.2010.v40.i1.309.

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Stadlen, Shoël. "Michael Finnissy's ‘This Church’." Tempo 58, no. 229 (2004): 52–53. http://dx.doi.org/10.1017/s0040298204280226.

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FINNISSY: This Church. Richard Jackson (bar), Jane Mooney (mezzo), Tony Potter, Larry Yates (narrs), Philip Adams (org), IXION, Choir of Saint Mary de Haura Church and guests, The Saint Mary de Haura Handbell Ringers c. Michael Finnissy. Metier MSV CD92069.

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Donna Perry. "Saint Mary of Egypt—Who Had Been A Sinner." Fourth Genre: Explorations in Nonfiction 2, no. 1 (2000): 118–29. http://dx.doi.org/10.1353/fge.2013.0389.

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Magennis, Hugh. "The Old English Life of Saint Mary of Egypt and London, British Library, Cotton Julius E.vii: A Textual Study." Anglia 139, no. 2 (2021): 374–99. http://dx.doi.org/10.1515/ang-2021-0025.

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Abstract This article highlights the textual distinctiveness of the Old English Life of Saint Mary of Egypt in its manuscript context in British Library, Cotton Julius E.vii. The Cotton Julius version of the Life is distinctive in the sheer number of scribal errors it contains but also in the purposeful changes to the original translation evident in it. Consideration of scribal performance across the manuscript and comparison with texts of Saint Mary of Egypt extant elsewhere lead to the conclusion that the purposeful changes in the Cotton Julius witness have probably been inherited from an ex

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Domínguez Sánchez, Santiago. "Tres diplomas del cardenal Luna relativos a León. Estudio diplomático." Estudios humanísticos. Geografía, historia y arte, no. 22 (February 11, 2021): 89. http://dx.doi.org/10.18002/ehgha.v0i22.6825.

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<span>In this paper are analyzed, using the traditional method of the diplomatic science, three documents of Peter Martinez de Luna, cardinal of Saint Mary in Cosmedin, legate in Spain (1378-1390) of the Pope Clement VII of Avignon -and, in the futuro, Pope (1394-1423)-. The refered documents come from the monastic archives of Saint Mary of Carbajal and Saint Isidore of Leon.</span>

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Metom, Philipus Benitius. "MENDALAMI GELAR-GELAR SANTA PERAWAN MARIA BUNDA ALLAH DALAM PENGAKUAN DAN AJARAN FRANSISKUS." Lumen Veritatis: Jurnal Filsafat dan Teologi 11, no. 1 (2020): 19–36. http://dx.doi.org/10.30822/lumenveritatis.v11i1.697.

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There is a line of titles of Saint Mary mentioned by Pope Francis in his published encyclicals and apostolic exortations. However, we summarize them into seven new titles, namely, Saint Mary is the daughter of Zion, mother, queen, woman, star, bride, and the spring of happiness for the little people. We consider that the number seven title has opened the minds of the faithful about the joy of believing in the Triune God who saves the world and the significant role of Saint Mary in the success of this exalted work. The recognition of the seven new titles aims to support the understanding of the

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Rhodes, J. T. "English Books of Martyrs and Saints of the Late Sixteenth and Early Seventeenth Centuries." Recusant History 22, no. 1 (1994): 7–25. http://dx.doi.org/10.1017/s0034193200001722.

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Martyrs were the first saints and some were among the most popular saints of the Middle Ages. Because it was the manner of theirdeaththat won them their place in heaven, martyrs were a special case; unlike other saints, evidence of heroic virtue in life and miracles were not required. Like the early martyrs, many sixteenth-century English martyrs were immediately recognized as saints by their co-religionists, without reference to judicial processes. But the status of martyr was not popularly accorded automatically to Catholics who died on account of their faith. Despite Southwell's ‘Epitaph’:

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Arronis Llopis, Carme. "«Saint over all saints». Virgin Mary as a Model for Female Sanctity: Miquel Peres’ Proposal." Medievalia 18, no. 2 (2015): 65. http://dx.doi.org/10.5565/rev/medievalia.340.

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Thorpe, Andy, and Elizabeth Bennett. "Saint Mary of the Contra, Our Lady of Oliver North." International Journal of Social Economics 27, no. 4 (2000): 291–307. http://dx.doi.org/10.1108/03068290010317154.

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15

Parsons, B. "Mary of Nemegen, Lawrence Clopper and the English Saint Play." Notes and Queries 55, no. 2 (2008): 137–39. http://dx.doi.org/10.1093/notesj/gjn046.

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Stevenson, Jane. "Saint Mary of Egypt: Three Medieval Lives in Verse (review)." Catholic Historical Review 93, no. 4 (2007): 897–99. http://dx.doi.org/10.1353/cat.2007.0400.

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Oliver, Judith. "The Mount-Saint-Mary' Missel leaf and Parisian gothic manuscripts." Scriptorium 49, no. 2 (1995): 243–50. http://dx.doi.org/10.3406/scrip.1995.1730.

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Boyce, James John. "The Office of St. Mary of Salome." Journal of the Plainsong and Mediaeval Music Society 11 (January 1988): 25–47. http://dx.doi.org/10.1017/s0143491800001148.

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The manuscript Vatican City, Vatican Library, Vaticanus Latinus 10781 is a 15th-century antiphonal from Veroli, an Italian town located south of Rome and north of Cassino. It is particularly interesting for the study of late medieval chant, since it contains a virtually complete setting of the office of Mary, mother of the apostles John and James; a closer examination of the chant texts identifies the saint as Mary of Salome. Mary of Salome is also known as one of the Three Marys, the other two being Mary of Cleophas and Mary the mother of the Lord. Although two exemplars of an office of the T

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Delas, Daniel. "GALLAGHER, Mary, La créolité de Saint-John Perse, Cahier Saint-John Perse, Paris, Gallimard, 1998, 470 p." Études littéraires africaines, no. 7 (1999): 91. http://dx.doi.org/10.7202/1042129ar.

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M. Callander, M. "Saint-John Perse: la creolite de Saint-John Perse. By Mary Gallagher. Paris, Gallimard, 1998. 470 pp." French Studies 54, no. 2 (2000): 241. http://dx.doi.org/10.1093/fs/54.2.241.

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21

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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Aguirre-Martínez, Guillermo. "Presupuestos terapéuticos y pseudomorfosis en los trabajos Martyrs (2014) y Mary (2016) de Bill Viola." Imafronte, no. 27 (December 11, 2020): 1–16. http://dx.doi.org/10.6018/imafronte.417781.

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En 2014 Bill Viola completa su trabajo Martyrs, un encargo realizado por la Catedral de san Pablo, en Londres. Dos años después quedará concluida Mary, obra que complementa a Martyrs y que encuentra su ubicación, en esa misma catedral, en el extremo opuesto del ábside. Tomando como eje vertebrador la significación de los cuatro elementos (agua, tierra, aire, fuego) y el fenómeno de pseudomorfosis habitual en los trabajos de Viola, exploraremos los fundamentos de un arte terapéutico. La emergencia de contenidos profundos del imaginario permite la revitalización psicosomática del sujeto. In 2014

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Johnson ; Roni Sugiarto, Javier. "DYNAMICS CONNECTION OF SOUNDSCAPE WITH ARCHITECTURAL ELEMENTS CASE STUDY: THE SEVEN SORROWS OF VIRGIN SAINT MARY CHURCH." Riset Arsitektur (RISA) 3, no. 03 (2019): 240–57. http://dx.doi.org/10.26593/risa.v3i03.3334.240-257.

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Abstract- Nowadays, spatial experience still plays important role in the making of the good quality of architectural spaces. The experience of the space is a multi-sensory experience, so architecture should emphasize its attention not only to visual experience but also other experience like auditory experience. The study was conducted to determine the dynamics connection of soundscape experience and The Seven Sorrows of Virgin Saint Mary Church, Pandu Street, Bandung.The research method is qualitative and descriptive analysis. The analysis is done through questionnaire distribution, field obse

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Emanov, Alexandr G., and Ivan P. Komarov. "Sacred Objects of the Livonian Order." Tyumen State University Herald. Humanities Research. Humanitates 5, no. 3 (2019): 133–45. http://dx.doi.org/10.21684/2411-197x-2019-5-3-133-145.

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This article explores the sacred patronage in Livonian order. There are 350 sacred objects in Livonia in the 14th-16th centuries, such as altars, chapels, churches, monasteries, and hospitals. Half of them have the saints patrons which have been identified. A third was inherited from old religious and secular keepers, while the rest were founded by the Livonian order. The most prominent among the saint patrons are Virgin Mary, St. George, St. John, St. Anna, St. Catherine, and St. Nicholas. They are followed by St. Andrey, Gertrud, Michael, Jacob, Margarita, and Olaf. The most observed and rev

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Smith, Katherine Allen. "Mary or Michael? Saint-Switching, Gender, and Sanctity in a Medieval Miracle of Childbirth." Church History 74, no. 4 (2005): 758–83. http://dx.doi.org/10.1017/s0009640700100885.

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Medieval pilgrims making the dangerous journey from the Norman-Breton coast to the island monastery of Mont-Saint-Michel would have passed a tall stone cross rising out of the sands about halfway between the mainland and the north shore of the Mont. In the unlikely event that the visitors had not already heard the story of this monument, the so-called “croix des grèves,” they were sure to hear it—and perhaps even see it reenacted—once they arrived at their destination, since the miracle it commemorated was one of the most famous in the shrine's vast store of legend. Popularly known as the “Per

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Zelalem, Getnet Ambaw. "Potentials and challenges of Entoto Saint Mary Church to heritage tourism development." Journal of Hospitality Management and Tourism 6, no. 5 (2015): 47–59. http://dx.doi.org/10.5897/jhmt2015.0145.

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Krepkova, L. V., and T. A. Sokol’skaya. "Preclinical safety evaluation of complex medicinal phytopreparations based on Saint-Mary thistle." Pharmaceutical Chemistry Journal 41, no. 10 (2007): 536–39. http://dx.doi.org/10.1007/s11094-008-0010-4.

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Patricia Harriss, Sr. "Mary Ward in Her Own Writings." Recusant History 30, no. 2 (2010): 229–39. http://dx.doi.org/10.1017/s0034193200012772.

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Mary Ward was born in 1585 near Ripon, eldest child of a recusant family. She spent her whole life until the age of 21 in the intimate circle of Yorkshire Catholics, with her parents, her Wright grandparents at Ploughland in Holderness, Mrs. Arthington, née Ingleby, at Harewell Hall in Nidderdale, and finally with the Babthorpes of Babthorpe and Osgodby. Convinced of her religious vocation, but of course unable to pursue it openly in England, she spent some time as a Poor Clare in Saint-Omer in the Spanish Netherlands, first in a Flemish community, then in the English house that she helped to

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Buszewicz, Elwira. "Ognista miłość. Oda Macieja Kazimierza Sarbiewskiego do Świętego Stanisława Kostki." Terminus 23, no. 1 (58) (2021): 55–80. http://dx.doi.org/10.4467/20843844te.21.003.13262.

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Fiery Love: Maciej Kazimierz Sarbiewski’s Ode to Saint Stanislaus Kostka The objective of the article is to provide background for the reading of a new annotated bilingual edition of Maciej Kazimierz Sarbiewski’s ode to Saint Stanislaus Kostka. Written in 1638, when Kostka had not yet been canonized, the ode was published posthumously, many years after the poet’s death. First, the origins of the poem are presented, including the suggestions advanced by Stanisław Łubieński, the bishop of Płock, that Sarbiewski should create odes worshipping Polish saints. Other texts devoted to the venerable yo

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Eisenberg, Cristina, David E. Hibbs, William J. Ripple, and Hal Salwasser. "Context dependence of elk (Cervus elaphus) vigilance and wolf (Canis lupus) predation risk." Canadian Journal of Zoology 92, no. 8 (2014): 727–36. http://dx.doi.org/10.1139/cjz-2014-0049.

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To assess the relationship between predation risk perceived by elk (Cervus elaphus L., 1758) as evidenced by vigilance, we conducted focal animal observations in elk winter range. We stratified our observations in Glacier National Park, Montana, USA, and Waterton Lakes National Park, Alberta, Canada, in valleys with three wolf (Canis lupus L., 1758) population levels (Saint Mary Valley: no wolf; Waterton Valley: moderate wolf; North Fork Valley: high wolf). Although the lowest elk vigilance occurred in Saint Mary and the highest in the North Fork, our analysis revealed a complex picture. Our m

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Burke, Juan Luis. "From Courtesan to Saint." Latin American and Latinx Visual Culture 3, no. 2 (2021): 29–45. http://dx.doi.org/10.1525/lavc.2021.3.2.29.

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This essay analyzes the viceregal Mexican artist Juan Correa’s painting The Conversion of St. Mary Magdalene, from the late seventeenth century. A depiction of a woman explicitly displaying traits of her sensuality and sexuality in a Mexican viceregal artwork, the painting visually conveys symbolic embodiments of the feminine condition. These embodiments refer to religious penitence, self-reflection, mysticism, and the vita contemplativa. Moreover, I examine the episodic nature of the painting, associating it with feminine devotional practices. The painting’s pictorial configuration apparently

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Varano, Mariacristina. "Forcalquier (Alpes-de-Haute-Provence). La Citadelle. église « concathédrale » Saint-Mary de Forcalquier." Archéologie médiévale, no. 38 (December 1, 2008): 212. http://dx.doi.org/10.4000/archeomed.22133.

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Healy, Jacqueline, and Robyn Fahy. "Dr Sr Mary Glowrey JMJ, MB BS 1910, MD 1919: Australia's second saint?" Medical Journal of Australia 203, no. 11 (2015): 450–51. http://dx.doi.org/10.5694/mja15.01028.

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Delagnes, Anne, Jean-François Tournepiche, Dominique Armand, et al. "Le gisement Pléistocène moyen et supérieur d'Artenac (Saint-Mary, Charente) : premier bilan interdisciplinaire." Bulletin de la Société préhistorique française 96, no. 4 (1999): 469–96. http://dx.doi.org/10.3406/bspf.1999.11013.

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Chavasse, Ruth. "Piety, Penance, and Popular Reading in Devotion to the Virgin Mary and Her Miracles: Italian Incunabula and Early Printed Collections." Studies in Church History 38 (2004): 153–62. http://dx.doi.org/10.1017/s0424208400015795.

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‘Those folk are all men [and women] of my kidney who delight in miracles and fictitious marvels, whether hearing or telling about them’, exclaimed Erasmus’s Folly. As for saints, Each one of these is assigned his [or her] special powers … so that one gives relief from toothache, another stands by women in childbirth.… There are some whose influence extends to several things, notably the Virgin, mother of God, for the common ignorant man comes near to attributing more to her than to her son.Reformers saw such cults as detracting from the centrality of Christ in Christian devotion. One of the re

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Veber, Dmitrii. "The Dedication of Churches in the Medieval Towns of Prussia." ISTORIYA 12, no. 9 (107) (2021): 0. http://dx.doi.org/10.18254/s207987840017121-2.

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This article discusses the practice of dedicating churches to saints in cities on the territory of the state of the Teutonic Order in Prussia. Special attention is paid to three church groups — parish churches, churches owned by monastic orders — Dominicans, Franciscans, Cistercians and Augustinians — Heremites, as well as cathedrals in the capitals of the bishoprics of Kulm, Pomesan, Warmia and Sambia. Among the most popular patron saints was the Virgin Mary, which was due to her patronage of the Teutonic Order as well as the cultural influence of the Hanseatic cities, and her veneration in c

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Žeňuch, Vavrinec. "Obraz Užskej stolice na základe kanonickej vizitácie z roku 1734." Studia Slavica Academiae Scientiarum Hungaricae 65, no. 2 (2022): 439–54. http://dx.doi.org/10.1556/060.2020.00034.

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Text kanonickej vizitácie sleduje farnosti Užhorod (Ужгород), Vojnatina, Onokovce (Оноківці), Senné, Pavlovce nad Uhom, Ratovce (Ратівці), Jovra (Ёр, dnes Сторожниця) a Ruská.V Užhorode bol chrám zasvätený svätému Jurajovi, ktorý sa nachádzal na soľnej ulici. Vo vnútri chrámu boli umiestnené tri väčšie a dva menšie oltáre. Väčšie oltáre boli zasvätené svätému Ladislavovi, sv. Štefanovi, sv. Jurajovi a sv. Panne Márii. Menšie oltáre boli zasvätené sv. Alžbete, sv. Kataríne a sv. Jánovi Nepomuckému so svätou Rozáliou a Kristom v uprostred.Farnosť Jovra mala farský chrám zasvätený Panne Márii Krá

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Dragić, Marko. "Sveti Marko Evanđelist u kršćanskoj kulturnoj baštini Hrvata." Nova prisutnost XIV, no. 2 (2016): 281. http://dx.doi.org/10.31192/np.14.2.4.

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Saint Mark the Evangelist (Cyrene around 10 AD – Alexandria April 25th 68 AD) was a member of the Jewish tribe o Levi. He is nephew of Saint Barnabas, close associate of Saint Paul and Peter to whom he was secretary. In the New Testament he is mentioned eight times and Mary mother of John called Mark is mentioned for the ninth time. The first Christian community in Jerusalem gathered in his mother Mary’s home. According to some sources Jesus ate his last supper in Mark’s mother Mary’s house. He is worshipped by: The Roman Catholic Church, The Orthodox Church, The Coptic Church, the eastern Cat

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Rey, Terry. "The Virgin Mary and Revolution in Saint-Domingue: The Charisma of Romaine-la-Prophetesse." Journal of Historical Sociology 11, no. 3 (1998): 341–69. http://dx.doi.org/10.1111/1467-6443.00067.

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Fedotova, Marina A. "On the History of the Publication of the Menaion Reader by Demetrius of Rostov (the Text On the Year of Death of St. Mary of Egypt as an Additional Article to the Menaion Reader by St. Demetrius)." Slovene 4, no. 1 (2015): 541–53. http://dx.doi.org/10.31168/2305-6754.2015.4.1.33.

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The legacy of St. Demetrius of Rostov (1651–1709), metropolitan of Rostov and Yaroslavl, an Orthodox saint and one of the most prominent Slavonic authors, has always attracted a great deal of attention. His works have been the object of study of both Russian and foreign scholars. This paper puts forward one of the most topical issues in the study of Demetrius’ writing, namely, his unresearched, unpublished, and previously unavailable works. These are discovered in manuscript collections which were compiled in and emerged from the Rostov scriptorium (some of them are original manuscripts from t

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Hooper, Carole. "The unsaintly behaviour of Mary Mackillop: her early teaching career at Portland." History of Education Review 47, no. 2 (2018): 186–96. http://dx.doi.org/10.1108/her-10-2017-0019.

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Purpose Mary Mackillop, the only Australian to have been declared a “saint” by the Roman Catholic Church, co-founded the Institute of the Sisters of St Joseph, a religious congregation established primarily to educate the poor. Prior to this, she taught at a Common School in Portland. While she was there, the headmaster was dismissed. The purpose of this paper is to examine the extent to which the narrative accounts of the dismissal, as provided in the biographies of Mary, are supported by the documentary evidence. Contemporary records of the Board of Education indicate that Mary played a more

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Corp, Edward. "The Jacobite Chapel Royal at Saint-Germain-En-Laye." Recusant History 23, no. 4 (1997): 528–42. http://dx.doi.org/10.1017/s0034193200002351.

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The Jacobite Court was established at Saint-Germain-en-Laye at the beginning of 1689, following the successful invasion of England by William of Orange. At the time few people expected the Court to remain there for long, but after James II’s defeat in Ireland (1690), and the failure of his planned invasion of England (1692), it became clear that there was little hope of an immediate restoration. In the event the Stuarts were to remain at Saint-Germain-en-Laye for a quarter of a century. James II himself died there in 1701. His son James III stayed until 1712, when he was obliged to leave Franc

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Easterling, Joshua S. "Mary, Silence, and the Fictions of Power in Ancrene Wisse 2.269–481." Early Middle English 3, no. 1 (2021): 87–100. http://dx.doi.org/10.17302/eme.3-1.6.

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A work of spiritual guidance composed for English anchoresses, the thirteenthcentury Ancrene Wisse encourages its readers to imitate the Virgin Mary and her exemplary silence. In its attempt thus to manage the anchoritic voice, Part 2 of the text draws on and substantially reimagines the image presented of the saint in a sermon by the Cistercian Bernard of Clairvaux (d. 1153). For women aspiring to channel spiritual power through their own voice, Mary becomes, as she was for many anchoresses, an object of imitation, though in this case one radically different from Bernard’s model. By reconcept

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Kemple, Brian. "Ugobi-Onyemere, Mary Christine, IHM. The Knowledge of the First Principles in Saint Thomas Aquinas." Journal of Interdisciplinary Studies 29, no. 1 (2017): 212–14. http://dx.doi.org/10.5840/jis2017291/226.

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Prudlo, Donald S. "Mary Harvey Doyno. The Lay Saint: Charity and Charismatic Authority in Medieval Italy, 1150–1350." American Historical Review 126, no. 1 (2021): 373–74. http://dx.doi.org/10.1093/ahr/rhab092.

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Monzón Pertejo, Elena. "The Transit of Mary Magdalene’s Soul in Catalan Artistic Production in the 15th Century." Religions 12, no. 11 (2021): 1009. http://dx.doi.org/10.3390/rel12111009.

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There are a great many studies on the figure of Mary Magdalene in different areas of knowledge. Nevertheless, there is a gap as regards the image of this character in Catalonia, and specifically regarding the visual representation of her soul at the moment when she died. This text aims to analyze this matter based on two Catalan altarpieces: the Altarpiece of Saint Mary Magdalene from Perella (Bernat Martorell, 1437–1453) and The Death of Mary Magdalene (Jaume Huguet, 1465–1480). The analysis has been carried out based on the postulates from the tradition of studies on iconography and iconolog

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Remígio, André Varela. "The altarpiece of the Transit of the Soul of Saint Bernard of the Real Monastery of Saint Mary of Alcobaça: history, execution and conservation." Conservar Património 15-16 (2012): 3–30. http://dx.doi.org/10.14568/cp15-16_1.

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Weaver, Erica. "Confessing in Old English: The Life of Saint Mary of Egypt and the problem with penance." postmedieval 11, no. 2-3 (2020): 282–90. http://dx.doi.org/10.1057/s41280-020-00184-7.

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Kolarik, Tania. "The Lay Saint: Charity and Charismatic Authority in Medieval Italy, 1150–1350 by Mary Harvey Doyno." Comitatus: A Journal of Medieval and Renaissance Studies 51, no. 1 (2020): 267–69. http://dx.doi.org/10.1353/cjm.2020.0020.

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Magennis, Hugh. "Synonyms and Lexical Substitutions in Texts of the Old English Life of Saint Mary of Egypt." English Studies 101, no. 7 (2020): 802–14. http://dx.doi.org/10.1080/0013838x.2020.1847917.

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