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Relevant bibliographies by topics / St Mary the Virgin (Church)

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Academic literature on the topic 'St Mary the Virgin (Church)'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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Journal articles on the topic "St Mary the Virgin (Church)"

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Tadic, Milutin, and Aleksandar Petrovic. "Mathematical-geographical intention in orienting mediaeval churches of the Serbian monastery Gradac." Glasnik Srpskog geografskog drustva 91, no. 4 (2011): 141–58. http://dx.doi.org/10.2298/gsgd1104141t.

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The subject of the paper is an exact analysis of the orientation of the Serbian monastery churches: the Church of the Virgin Mary (13th century), St. Nicholas' Church (13th century), and an early Christian church (6th century). The paper determines the azimuth of parallel axes in churches, and then the aberrations of those axes from the equinoctial east are interpreted. Under assumption that the axes were directed towards the rising sun, it was surmised that the early Christian church's patron saint could be St. John the Baptist, that the Church of the Virgin Mary was founded on Annunciation day to which it is dedicated, and that St. Nicholas' Church is oriented in accordance with the rule (?toward the sunrise?) even though its axis deviates from the equinoctial east by 41? degrees.

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GRANSDEN, ANTONIA. "The Cult of St Mary at Beodericisworth and then in Bury St Edmunds Abbey to c. 1150." Journal of Ecclesiastical History 55, no. 4 (October 2004): 627–53. http://dx.doi.org/10.1017/s0022046904001472.

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This paper argues that the earliest church at Beodericisworth, the later Bury St Edmunds, was dedicated to the Virgin Mary. Probably in the reign of Athelstan, the (supposed) body of St Edmund, king and martyr, was translated into this church. The cult of St Edmund burgeoned and before the end of the eleventh century St Edmund's shrine had become one of England's foremost pilgrim centres and attracted the wealth which helped pay for the great Romanesque church built to house it. Nevertheless, a wide variety of sources, both written and visual, demonstrate that the cult of St Mary retained much vitality, becoming the pre-eminent secondary cult in Bury St Edmunds, one especially fostered by Abbot Anselm (1121–48). Finally, similar examples are cited of other churches where dedications to saints like St Mary, who enjoyed widespread veneration, were replaced by those of saints of more local fame but whose (supposed) bodies those churches possessed.

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Płotkowiak, Maciej. "Concept And Its Implementation During The Reconstruction Of The Church Of Blessed Virgin Mary In Chojna." Civil And Environmental Engineering Reports 19, no. 4 (December 1, 2015): 87–98. http://dx.doi.org/10.1515/ceer-2015-0055.

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Abstract St. Mary's parish church in Chojna was erected at the turn of XIV and XVc. in a shape of three aisles, hall church without transept, completed from the west with a single tower and from the east with polygonal presbytery with an ambulatory attached. The convergence of characteristic structural and decorative features with employed ones in medieval churches being attributed to Hinrich Brunsberg's fabric resulted in such a way, that also authorship of St. Mary in Chojna was assigned to this legendary architect and master builder of late Middle Ages period. The church was destroyed by fire during WWII in February 1945 and since then had remained as an open ruin. In 1997 reconstruction procedure of the church was begun under the leadership of the author and it still continues. This text consists of the sum of experiences connected with confronting design ideas and solutions with their executions on the site during construction works.

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Sygulska, Anna. "CONTEMPORARY TWO-STOREY CHURCHES – ACOUSTIC INVESTIGATIONS." Journal of Architecture and Urbanism 39, no. 2 (June 30, 2015): 140–48. http://dx.doi.org/10.3846/20297955.2015.1056444.

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The paper discusses the idea of two-storey churches, with insight into socio-political conditions which influenced their construction. The analysis of the issue was carried out on the basis of investigations in five two-storey churches in Poznań. The churches under investigation were: Visitation of Blessed Virgin Mary Church, Christ the King Church, Our Lady of Częstochowa Church, St. Lawrence Church, and Christ the Redeemer Church. In total, ten interiors were examined. The churches were erected in the late 70s and early 80s of the 20th century. The acoustic conditions were analyzed in terms of cubature, the shape of the interior and finishes. The upper and lower churches were compared within one building; the investigation also involved comparing the churches against each other. Moreover, functionality of the buildings was analyzed, which included aspects of acoustic as well as architectural functionality.

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OP, Gabriel Torretta. "Our Lady reconsidered: John Knox and the Virgin Mary." Scottish Journal of Theology 67, no. 2 (April 3, 2014): 165–77. http://dx.doi.org/10.1017/s0036930614000040.

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AbstractThe cult of the Virgin Mary had a complicated history in Scotland during the sixteenth century, with historical, devotional and literary evidence indicating both widespread acceptance of the church's traditional practices and growing dissatisfaction with them, particularly in elite culture. Anti-Marian polemics entered Scottish Christianity through various sources, including the Lollards around Kyle, the prominent witness of Patrick Hamilton, the preaching of Thomas Guillaume and George Wishart, the theological climate at St Leonard's college in St Andrews, as well as a number of popular works.John Knox (1514–72) incorporated many of his contemporaries’ concerns in his own treatment of the question, being trained at St Andrews University and heavily influenced by Guillaume and Wishart. Knox considered the cult of Mary using the same tool that he used to analyse the cult of the saints in general, the mass, and liturgical ritual, contending that they could not be reconciled with his stringent doctrine of sola scriptura, in particular as read through the lens of Deuteronomy 12:32.Yet for all that Mary and her place in Christian life and devotion formed a major aspect of sixteenth-century Scottish religious praxis, Knox gave little attention to her, preferring to indicate her proper place in Christian theology by presenting a vision of Christianity which omitted her almost entirely. Knox does indirectly indicate what he considers to be the proper Christian attitude towards the Virgin, however, through his explication of sola scriptura and its implications for genuine religious practice as opposed to idolatry, and his understanding of 1 Timothy 2:5 and the unique mediation of Christ. Where Knox does directly address the Marian question, he expresses his rejection of her cult in far more restrained terms than readers of his polemics against the mass may expect; while he is firm and unequivocal in denying Mary's intercessory role and in uprooting Marian devotional practice, his rhetorical restraint points to the irreducible dignity of Mary in the scriptural texts.This article analyses the theology of Mary which Knox reveals in occasional comments scattered through his writings and attempts to place his ideas in their historical and theological context. By explicating the precise nature of Knox's objection to the cult of Mary, the article attempts to open the door for future Reformed–Catholic dialogue on the person of Mary and her place in the church of Christ.

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

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In this article the early evolution of iconic iconography of the Virgin Mary in Ethiopia is discussed. One particular image is postulated to exist on a painted manbar at Lālibalā. The figure of the Child Mary depicted together with her mother, St. Anne, in the wall painting at the Gannata Māryām Church can also be considered iconic. In the late 14th century and the first decades of the 15th century, three specific groupings of depictions of the Virgin Mary, all clearly having iconic characteristics, have come to light: the Orant Virgin, the seated Hodegetria and the enthroned Virgin holding the Child in her lap. These three forms are characterised by the inclusion of the Archangels Michael and Gabriel, who are shown sheltering her with their outstretched wings. They are depicted holding crosses, while in a particular group of miniatures they extend their hands towards Mary in a gesture of supplication. This Orant form appears to be exceptional, and exists only in 14th century. The Hodegetria type evolved into numerous variants depending on the position of the Child, on Mary's left or right arm. The form of the Enthroned Virgin holding the Child in her lap, faded away in the early 15th century.

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Yassa, Katei, and Gehan Nagy. "Sustainable Guidelines for Enhancing Indoor Thermal Comfort in Coptic Churches in Egypt Using Passive Design Strategies; Case Study St. Barbarah and Virgin Mary Churches." WSEAS TRANSACTIONS ON ENVIRONMENT AND DEVELOPMENT 17 (April 1, 2021): 211–21. http://dx.doi.org/10.37394/232015.2021.17.21.

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Since the 20th century, the temperature has risen, worldwide, due to climate change causing global warming. Such phenomena have resulted in thermal dissatisfaction within various buildings indoor spaces including Egyptian Coptic Orthodox churches. Heritage churches designs have always implemented passive strategies to provide indoor thermal comfort. However, modern churches design tend to use active strategies to provide indoor thermal satisfaction instead of referring to the use of passive designs. Accordingly, the main purpose of this research is to identify a set of guidelines to enhance indoor thermal comfort in modern Coptic Orthodox churches using passive design strategies. The research has adapted a mixed method approach where an in-depth literature review resulting a qualitative summary of passive techniques used in heritage Coptic churches, then followed by a comparative analysis between two Egyptian case studies; the first is a heritage church (St. Barbarah church) and the other is modern which is (Virgin Mary church) based on the deducted passive strategies from the literature. Moreover, an applicable simulation for varying the methodology, using Design Builder, where the modern church will be simulated and tested for thermal comfort before and after modifying it using the passive strategies deducted from the literature. The research’s main findings were the list of passive techniques that could be used to enhance the indoor thermal comfort, while the simulation experimental results where related to a typical summer week, showing that for the average air temperature and the average solar gains, the triple glazing was the most effective in causing indoor thermal comfort. But, for the average relative humidity and average of total fresh air, insulation has shown to be most effective in providing enhanced indoor thermal comfort. To conclude, a set of guidelines has been deduced from the methods adapted in the research showing the most suitable and applicable passive design strategies that could be used inside Coptic Orthodox churches to enhance indoor thermal comfort.

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Andrejic, Zivojin. "Interpretation of the icon of Three-handed Virgin Mary of the St. Trinity church in Karan." Zbornik radova Filozofskog fakulteta u Pristini, no. 46-4 (2016): 477–502. http://dx.doi.org/10.5937/zrffp46-6285.

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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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Zajec, Vlasta. "Štuko dekoracija stropa crkve Blažene Djevice Marije od Karmela (sv. Marije od Puka) u Novigradu u Istri." Radovi Zavoda za hrvatsku povijest Filozofskoga fakulteta Sveučilišta u Zagrebu 47 (2016): 421–48. http://dx.doi.org/10.17234/radovizhp.47.26.

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Dissertations / Theses on the topic "St Mary the Virgin (Church)"

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Morgan, Laura Bonnie Colleen. "Class and congregation : social relations in two St. John's, Newfoundland, Anglican parishes, 1877-1909 /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1996. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq23163.pdf.

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Rehatta, Gabriel. "The meaning of the Dormition of Virgin Mary." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Morrow, Bethany. "Eve, the Virgin, and the Magdalene women and redemption in the early church /." Diss., Connect to the thesis, 2008. http://hdl.handle.net/10066/1416.

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Calloway, Donald H. M. I. C. "Purest of all lilies: the Virgin Mary in the spirituality of St. Maria Faustina Kowalska." IMRI - Marian Library / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1431436028.

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Mills, Matthew. "Behold your mother : the Virgin Mary in English monasticism, c. 1050-c. 1200." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:c72df193-cdbe-4fc1-b59f-714015846599.

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This thesis examines the place of the Virgin Mary in the intellectual culture of Benedictine and Cistercian monasticism in medieval England, between c. 1050 and c. 1200. Drawing high profile thinkers, including Anselm of Canterbury (d. 1109), into dialogue with lesser known figures, it reveals the richness of monastic contributions to Marian doctrine and devotion, in many cases for the first time. The shape of the analysis is provided by five key 'moments' from Mary's life, unfolded consecutively across six chapters. Chapters 1 and 2, on Mary's conception, reveal a confident and pioneering monastic culture which drove the evolution of an obscure Anglo-Saxon feast into a theological doctrine, despite fierce opposition at home and abroad. Chapter 3 explains how Mary's virginity was adopted as a blueprint for the monastic life by Ælred of Rievaulx (d. 1167) and Baldwin of Forde (d. 1190), both of whom were inspired by its fruitfulness in the Incarnation of Christ. Chapter 4 brings to light the contributions made to exegesis of the Song of Songs as a poem about Mary's humility by the mysterious Honorius Augustodunensis (d. 1140) and John of Forde (d. 1214). Chapter 5, on the divine maternity, demonstrates how English monastic theologians gave new life to understanding of Mary as Theotokos ('God-bearer') by drawing out its significance for their own spiritual maternity as leaders of religious communities. Chapter 6 shows how Mary was believed to have entered into the pain of the Crucifixion through her own spiritual martyrdom, and how monks sought to share the experience with her by a communion of charity. These and other insights offer a compelling glimpse into the culture of English monasticism between the demise of the Anglo-Saxons and the advent of the friars. Inspired by a desire to understand and ultimately to know Mary, Benedictine and Cistercian monks produced theological and spiritual works which were imaginative, often intimate and occasionally pioneering. Most of all, they were profoundly pastoral, composed in the belief that Mary could inspire and support those who had embarked upon the monastic via perfectionis.

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Hearden, Maura E. "The Mother of Christ as a symbol of Christian unity a case study for ecumenical dialogue /." 24-page ProQuest preview, 2008. http://proquest.umi.com/pqdweb?did=1538430211&sid=2&Fmt=2&clientId=10355&RQT=309&VName=PQD.

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Parlby, Geri. "What can art tell us about the cult of the Virgin Mary in the early Roman Church? : a re-evaluation of the evidence for Marian images in Late Antiquity." Thesis, University of Roehampton, 2010. https://pure.roehampton.ac.uk/portal/en/studentthesis/what-can-art-tell-us-about-the-cult-of-the-virgin-mary-in-the-early-roman-church(5d8d4110-45a7-4da2-9d67-95a87c7b1f63).html.

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The purpose of this thesis is to re-evaluate the evidence of Marian images in Rome in late antiquity. It argues that centuries of misreading the iconography of Paleo-Christian art has produced unreliable evidence of an early Marian cult in the Roman Church. Surviving examples of images previously identified as Mary are compared with other forms of representation and personification alongside goddess images from around the Roman world. The conflicts present within the emergent Roman Church and the influence they may have had on the developing artistic traditions are re-considered, with particular emphasis on the iconography of the ‘Adoration of the Magi’. Powerful female figures such as martyr saints and widows are presented as more popular models of early Christian womanhood. In particular virgin martyrs, the eroticisation of whose cult with its sado-masochistic tendencies, catered for a Roman society still deeply influenced by its appetite for violent games and sports. The thesis also examines images identified as Mary, but much more probably originally intended as ecclesia and explores the role of Christ as the bridegroom to ecclesia, the martyrs and the consecrated virgins. It goes on to argue that the growing issue of anti-Judaism in the emergent Roman Church had a particular effect on how Mary was perceived by church leaders.

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Seeger, Mary Olivia. "Mary for Today: Renewing Catholic Marian Devotion After the Second Vatican Council Through St. Louis-Marie de Montfort's True Devotion to Mary." University of Dayton / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1565537822533763.

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Koperski, Andrew Robert. "Breaking with Tradition: Jerome, the Virgin Mary, and the Troublesome “Brethren” of Jesus." Ohio University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1524837953738555.

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Beachum, Edwin P. "Francis and the feminine: a study of women and the Blessed Mother in the life of St. Francis." IMRI - Marian Library / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1417006966.

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Books on the topic "St Mary the Virgin (Church)"

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Society, Buckinghamshire Family History. Beachampton: St. Mary the Virgin. Aylesbury: Buckinghamshire Family History Society, 2009.

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Society, Buckinghamshire Family History. Stoke Mandeville: St Mary the Virgin. Aylesbury, Bucks: Buckinghamshire Family History Society, 2009.

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Hatley, VictorA. Church of St. Mary the Virgin Whiston Northamptonshire. 2nd ed. Northampton: Speedprint(printer), 1988.

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The churchyard of St. Mary the Virgin, Lewisham: A survey. London: Ken White (1923-2012), 1992.

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Miller, Lawrence. Great Warley church and Art nouveau. Shenfield: Pied Piper Bookshop, 1993.

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Society, Staffordshire Parish Registers, ed. Aldridge St. Mary the Virgin parish registers, 1771-1900. Staffordshire, England: Staffordshire Parish Registers Society, 2010.

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Lowes, Richard. The Church of St. Mary the Virgin, Shincliffe: A commemorative history. [Shincliffe]: Shincliffe Parochial Church Council, 2001.

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Cholerton, Peter. The Church of St. Mary the Virgin, Chaddesden: A guide and history. Chaddesden: St. Mary's Parochial Church Council, 1997.

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Gomersall, Ian. The Parish Church of St. Mary the Virgin, Arkengarthdale, North Yorkshire: Record of monumental inscriptions. Withington: I. Gomersall, 1998.

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Freeman, Leslie. Going to the Parish: Mortlake and the Parish Church of St Mary the Virgin. Chippenham: Picton Publishing, 1993.

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Book chapters on the topic "St Mary the Virgin (Church)"

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Studničková, Milada. "Archbishop Jan of Jenstein and a New Iconography of the Visitation of St Elizabeth to the Virgin Mary: Mystic Vision and its Visualization as an Instrument of Church Policy." In Image, Memory and Devotion, 113–20. Turnhout: Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.sga-eb.1.100577.

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Halemba, Agnieszka. "Virgin Mary, Ukraine and the underground Greek Catholic Church." In Maria in der Krise, 331–46. Köln: Böhlau Verlag, 2013. http://dx.doi.org/10.7788/boehlau.9783412212025.331.

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Kouymjian, Dickran. "The Armenian Monastic Complex of St. Mary, Famagusta." In The Armenian Church of Famagusta and the Complexity of Cypriot Heritage, 61–97. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-48502-7_3.

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Corniello, Luigi, Andronira Burda, Adriana Trematerra, Davide Carleo, Angelo De cicco, Martina Gargiulo, Fabiana Guerriero, and Gennaro Pio Lento. "The monastic heritage in the Saronic gulf (Greece). Architectural and environmental surveys of the architecture and coastline." In Proceedings e report, 28–37. Florence: Firenze University Press, 2020. http://dx.doi.org/10.36253/978-88-5518-147-1.04.

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The research itinerary is aimed at getting to know the monastic complexes in the Saronic Gulf (Greece) with operations of an investigative nature, to which are added references on religious and environmental themes which, in relation to architecture, expose the compositional and structural beauty of the Greek coastline. The study presents the survey of some Monasteries in the Saronic Gulf in southern Greece, such as the Monastery of the Spring Fountain on the island of Poros, the Monastery of the Assumption of the Virgin Mary on the island of Hydra and the Monastery of St. Nicholas in Spetses.

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Kamińska, Monika. "Igołomia i Wawrzeńczyce – dwa kościoły przy Wielkiej Drodze / Igołomia and Wawrzeńczyce – two churches by the Great Road." In Kartki z dziejów igołomskiego powiśla, 175–203. Wydawnictwo i Pracownia Archeologiczna PROFIL-ARCHEO, 2020. http://dx.doi.org/10.33547/igolomia2020.10.

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The parish churches in Igołomia and Wawrzeńczyce were founded in the Middle Ages. Their current appearance is the result of centuries of change. Wawrzeńczyce was an ecclesial property – first of Wrocław Premonstratens, and then, until the end of the 18th century, of Kraków bishops. The Church of St. Mary Magdalene was funded by the Bishop Iwo Odrowąż. In 1393 it was visited by the royal couple Jadwiga of Poland and Władysław Jagiełło. In the 17th century the temple suffered from the Swedish Invasion, and then a fire. The church was also damaged during World War I in 1914. The current furnishing of the church was created to a large extent after World War II. Igołomia was once partly owned by the Benedictines of Tyniec, and partly belonged to the Collegiate Church of St. Florian in Kleparz in Kraków. The first mention of the parish church of the Nativity of the Blessed Virgin Mary comes from the first quarter of the fourteenth century. In 1384, a brick church was erected in place of a wooden one. The history of the Igołomia church is known only from the second half of the 18th century, as it was renovated and enlarged in 1869. The destruction after World War I initiated interior renovation work, continuing until the 1920s.

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Pavićević, Aleksandra. "Travelling through the Battle Fields. The Cult of the Bogorodica in Serbian Tradition and Contemporary Times." In Traces of the Virgin Mary in Post-Communist Europe. Institute of Ethnology and Social Anthropology, Slovak Academy of Sciences, VEDA, Publishing House of the Slovak Academy of Sciences, 2020. http://dx.doi.org/10.31577/2019.9788022417822.234-249.

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The chapter deals with the role of the Virgin Mary in the nation- state building process in Serbia. The beginning of the process of religious revival in Serbia coincided with the beginning of the social, economic and political crisis in the former Socialistic Federative Republic of Yugoslavia, which took place at the beginning of the 1990s. There was an urgent need to find new collective identity, since the earlier had been reduced to rubble. At the individual level, this process primarily implied increased participation in rites within the life cycle of an individual (baptism, wedding, and funeral), followed by popularisation of the practice of celebrating family's patron saint days and, only in the end and on the smallest scale, by an increase in the number of believers taking an active part in regular church services. On the collective level, the traditional closeness of the Serbian Orthodox Church and Serb people and the state was the basic paradigm of such restructuring. The attempt to establish continuity with the tradition of the medieval Serb state, which implied active participation of the Church in both social and political matters, as well as the grafting of this relationship in the secular state and civil society in Serbia at the end of the second millennium, turned out to be a multi-tiered issue (Jevtić 1997). At mass celebrations, as well as at revolutionary street protest rallies (which were plentiful in the capital during the last dozen years or so) and at celebrations of the town's patron saint days and various festivities, the image of the ‘Bogorodica’ [Gr. ‘Theotokos’, i.e. The Mother of God]; appears. Leading the processional walks of the towns, it emerges as a symbol which manages to mobilise the nation with its fullness and multi-layered meaning. The main thesis of the chapter is to explain the historical roots of her cult and her embeddedness in the national history and identity in Serbia. The cult of the ‘Bogorodica’ has always had greater importance on the macro than on the micro level. This is corroborated by the fact that a relatively small number of families celebrated some of the ‘Bogorodica’ holidays as their Patron St Day, while a large number of monasteries and churches, as well as village Patron St Days were dedicated to one of them (Grujić 1985: 436). On the other hand, some authors believe that, with the acceptance of Christianity, it was the cult of the ‘Bogorodica’ which was the most developed among the Serb population, because her main and most widely recognisable epithet Baba, connected to giving birth, was directly associated with the powerful female pagan divinities such as the Great Mother, Grandmother etc. (Petrović 2001: 55; Čajkanović 1994a: 339). In the folk perception, the ‘Presveta Bogorodica’ [The Most Holy Mother of God] is unambiguously connected to the phenomenon and process of birth-giving and, that is why, barren women most frequently addressed the ‘Bogorodica’ for assistance. The observance of the image of the ‘Bogorodica’ was specifically connected with the so-called miracle icons, that is, her paintings linked to some miraculous event, either locally or generally. This was most frequently related to the icons which were famous for discharging myrrh, as well as icons which would ‘cry’ in certain situations, as well as those that changed the place of residence in a miraculous manner. The use of icons in wars, either those of conquest or defensive, appears to be a widely spread practice in the Orthodox world. It was noted that Serb noblemen carried standards with images of various saints to wars, and that the cities were frequently placed under the protection of certain icons. The author shows how, travelling through towns and battlefields, throughout the decades and centuries, the ‘Bogorodica’ appeared through its holy image at the end of the second millennium as the protectress, advocate, Pointer of the Way and foster mother of those who were, possibly more than ever, in need of miracles and waymarks.

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Burrows, Andrew. "Alan Ferguson Rodger: A Tribute Given at the Memorial Service Held in the University Church of St Mary the Virgin, Oxford on 11 February 2012." In Judge and Jurist, 17–21. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780199677344.003.0003.

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Drąg, Marcin. "Rozwój przestrzeni liturgicznej kościołów franciszkańskich od XIII do XVIII wieku." In Przestrzeń liturgiczna. Uniwersytet Papieski Jana Pawła II w Krakowie. Wydawnictwo Naukowe, 2019. http://dx.doi.org/10.15633/9788374387828.05.

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Development of liturgical space in Franciscan churches between 13thand 18th centuries The aim of this writing is to show changes which took place in sacral space of Fran-ciscan temples. At first Friars Minor Conventual were occupying small, abandoned churches. There they found their space for prayer. However, the first generation of Marcin Drąg OFMConv98 the followers of St. Francis did not possess their own sacral area. Instead, they were only its users.Letters of the order’s founder are clearly defining sensitivity connected with cult which all members of the order should possess. Therefore emerges a need of sacral space’s arrangement just in the first decades of the order. Thanks to papal privileges and a demand for ceremonial celebration of liturgy, Franciscan churches are equipped with choirs, lecterns and all paraments needed. This fact is affirmed by Ordinationes(the Franciscan liturgical statutes).The 1260 Narbonne constitutions defined a plan for sacral space of Franciscan churches. It was based on order’s spirituality. The crucified Saviour is put in the middle of this plan. His sacrifice is being re-lived in the mystery of the Holly Mass. Virgin Mary and Saint John the Apostle are participating in this sacrifice as represent-atives of the Church, while Saint Francis and Saint Anthony are representing people redempted with Christ’s blood. By following Jesus, they have received a prize of His eternal companion in heavenly glory.Simultaneously with arrangement of God’s service in conventual churches, friars are becoming more open to fraternity, which determine later arrangements in space of Franciscan churches. Many churches has become places of relics worship and important shrines, with Assisi and Padua among others. Spirituality of the Order and devotion of people have led to creation of side chapels and altars which were spon-sored by benefactors, who received Holly Masses, celebrated for them, and pastoral care in exchange.The 1632 constitutions of Pope Urban the 8th together with order’s etiquette from 1759 are re-affirming the original message of Franciscan temples. It is based on mys-teries of salvation which are represented by the crucified Jesus Christ, the Immaculate Conception of Virgin Mary and Franciscan Saints who with their lives example have shown a way to glory. The idea of Franciscan devotion is represented in dedicated altars and ceremonial processions.In modern age, churches of Friars Minor Conventual were constantly influenced by changes of Renaissance (15th century) and Baroque (from 18th century), which composition was totally different from Gothic. However, despite some architectural changes, the Franciscan idea of devotion, which was included in the plan of churches, has remained the same.The analysis of sacral space in Franciscan churches which has been conducted in this article heads to a conclusion of constant development of Franciscan churches interiors. The changes which took place during 13th and 18th centuries were dictated by evolution of order’s spirituality and needs of believers.

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"Politics and the Blessed Virgin Mary." In The Open Church, 177–90. Routledge, 2017. http://dx.doi.org/10.4324/9781315133584-13.

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"The Anaphora of St. Mary." In Liturgy Ethiopian Church, 109–26. Routledge, 2013. http://dx.doi.org/10.4324/9780203040904-11.

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Conference papers on the topic "St Mary the Virgin (Church)"

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Panisova, J., R. Pasteka, W. Rabbel, M. Bielik, T. Wunderlich, and J. Papco. "Geophysical Survey for Crypt Detection in the Church of Virgin St. Mary’s Birth in Horné Krškany, Slovakia." In Near Surface 2010 - 16th EAGE European Meeting of Environmental and Engineering Geophysics. European Association of Geoscientists & Engineers, 2010. http://dx.doi.org/10.3997/2214-4609.20144826.

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Ribichini, Luca. "Notre Dame du Haut, Ronchamp, the shape of a listening. A whole other generative hypothesis." In LC2015 - Le Corbusier, 50 years later. Valencia: Universitat Politècnica València, 2015. http://dx.doi.org/10.4995/lc2015.2015.719.

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Abstract: The article will examin one of Le Corbusier's more emblematic works: the Ronchamp Chapel. The aim is to discover some of the intentionalities hidden within the design of this work by the swiss architect. It will start with the following considerations of Le Corbusier about the Ronchamp chapel:“it began with the acoustics of the landscape taking the four horizons as a reference...to respond to these horizons, to accomodate them, shapes were created…” And: “ Shapes make noise and silence; some speak and others listen...”And again: “ Ear can see proportions. It's possibile to hear the music of visual proportion” (Le Corbusier). The article sustains that the church is nothing but a giant acoustic machine dedicated to Virgin Mary which main purpose is the listening of the prayers. Infact in the Christian religion Mary is the very vehicle between God and man , she has a human but also divine nature since she is the mother of Jesus. To get in contact with the divine it is necessary to pray Mary, she can listen to man's prayers but she can also pass down God's word to man. In support of this hypothesis there stands an analogy between the chapel's map and the image section of a human ear, highlighting the coincidence between the altar position and that of cochlea, which shape is so dear to le Corbusier that he makes use of it very often in his work. Keywords: Ronchamp; acoustic landscape; human ear, architecture as chrystallized music. DOI: http://dx.doi.org/10.4995/LC2015.2015.719

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