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Journal articles on the topic 'Theology of the Blessed Virgin Mary'
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1
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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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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Russell, Jesse. "The Rudeness and Reverence of Geoffrey Hill’s Mariology." Literature and Theology 34, no. 2 (October 21, 2019): 150–65. http://dx.doi.org/10.1093/litthe/frz039.
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Abstract Due to his seemingly reactionary politics and theology, the recently deceased English lyricist Geoffrey Hill has courted controversy throughout his life. However, while Hill’s work is replete with qualified nostalgia for premodern British history, and he does treat a number of Christian themes in his work, the great British poet defies easy categorisation. Moreover, drawing from the theology of Simone Weil, Rowan Williams, and others, Hill’s work is saturated with a profound awareness of the fallen state of human nature. One of the most profound tropes Hill uses as a representative of what could be called Original Sin is the image of the Blessed Virgin Mary. As a tormented believer and a poet very aware of the fallenness of the world, Hill’s depiction of Mary reveals that Hill is a Christian poet who does not fall into ready categories.
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Kubas, Magdalena Maria. "The spatial representation of the Blessed Mary in Italian poetry at the time of the Second Vatican Council." Sign Systems Studies 51, no. 2 (September 4, 2023): 280–300. http://dx.doi.org/10.12697/sss.2023.51.2.04.
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The representation of the Holy Virgin has long constituted one of the most important thematic lines in Italian poetry, both sacred and profane. In terms of the representation of space, the Blessed Mary was traditionally placed in faraway, celestial hierarchies. In more recent periods, this figure is often placed in the space of earthly life, with which the lyrical subject (the enunciator) is more familiar. Juri Lotman’s perspective on the space of the typological description of culture shows that divinities belong mainly to the exterior (E) space of culture. Building on these considerations, the purpose of this article is to analyse recent Marian representations – both poetic and theological – in Italian culture. I will demonstrate that, during the 20th century in Italy, Marian sacrum was moved closer to or even inside interior space (I), as the Blessed Virgin started to appear mostly in scenes of daily life and her divine traits gradually lost importance. This kind of spatiality is also found in the ecumenical dialogue. The Second Vatican Council normalized both Marian theology and the faithful’s practices, which influenced textual production and brought about further changes in the spatial placement of Mary. While the general social trend towards secularization has been increasing the distance between the human and the divine, Mary’s sanctity was transferred to the interior space (I) of everyday life – and this could be one of the factors that relaunched Marian poetry.
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Noworyta, Waldemar. "„Maryja pełna łaski” w nauczaniu św. Tomasza z Akwinu." Łódzkie Studia Teologiczne 33, no. 1 (May 22, 2024): 233–46. http://dx.doi.org/10.52097/lst.2024.1.233-246.
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We can find the Mariological texts of St Thomas Aquinas in only a few of his works. Nonetheless, in his teaching he focused on Mariological issues of importance to theology. This article aimed to present Aquinas’ theology on the question of the fullness of grace in the Blessed Virgin Mary. In the first part of this article, in addition to the general historical context, the basic content on Aquinas’ theology of grace is introduced. In the following chapters, the author of the article, based on the teaching of St Thomas, sought to present the effects produced by the presence of full grace in the life of Mary, followed by a discussion of its three forms, which St Thomas related to the stages of the life of the Mother of Jesus. In summary, firmly grounded in Christoligy, St Thomas’ Mariology links the truth of Mary’s ‘full grace’ to the literal presence of Christ in her womb. Consequently, Aquinas regards the Incarnation of Christ as the sole source of the graces received by the Mother of Jesus.
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Kunka, Sławomir Jerzy. "Is a Theological Synthesis Still Possible? The Paradigm of Objective Mariology." Religions 14, no. 7 (June 25, 2023): 831. http://dx.doi.org/10.3390/rel14070831.
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As a “doctrinal synthesis of the Christian faith” (St. John Paul II), the dogma of the Immaculate Conception of the Mother of God could serve as a focal point that brings together various theological concepts and approaches pertaining to salvation history. For that to happen, however, it is necessary to delve into and discover the richness of Mariology. Often regarded as a secondary discipline, as a context for other disciplines or even as a source of difficulties in ecumenical dialogue, Mariology nowadays needs a revival of its own. The call for constructing an “objective Mariology” presumes that the autonomy of theology as an academic discipline will be preserved and that theological reflection on the Virgin Mary will be objectivized in terms of both form and content. To meet these demands, one must strive to respect the supernatural purpose and sources of theology as such, and strengthen and develop biblical Mariology as well as the reflection of the Church Fathers. Furthermore, there is a need to draw from the rich legacy of the Franciscan school when reflecting on the unity of God’s plan of creation and Redemption in His eternal reasons. Finally, one must not accept a departure from the “hermeneutic of continuity” in the Catholic doctrine on the Most Blessed Virgin Mary, Mother of God, Immaculate and Assumed. The article sets out to describe the essence of the above assumptions and proposes specific conditions that would foster the development of an “objective Mariology”. In that respect, it is important to establish the First Person of the Holy Trinity as the starting point for any reflection on the plan of salvation—of which the Immaculate Conception is the ultimate origin and ultimate goal.
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Kunka, Sławomir Jerzy. "The Eternal Plan of the Father and the Immaculate Conception of the Mother: The Foundations of an Objective Mariology in the Theology of Blessed John Duns Scotus." Religions 13, no. 12 (December 12, 2022): 1210. http://dx.doi.org/10.3390/rel13121210.
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This article explores selected aspects of the Mariology of Blessed John Duns Scotus, a medieval Franciscan philosopher and theologian. Even though the Subtle Doctor did not develop a theological synthesis as mature as that of St. Thomas Aquinas, his observations continue to provide a relevant source of inspiration for a more in-depth look at Franciscan protological and soteriological concepts. Duns Scotus earned his place in the history of theology as a eulogist of the mystery of the Incarnation and defender of the truth about the Immaculate Conception. In fact, what he had accomplished laid the necessary foundation for the dogmatic ruling on that matter in 1854. The article begins by presenting the scholar’s view of the relation between creation and Redemption from the standpoint of Christ’s perfect mediation. The Marian Doctor was an advocate of emphasizing the objectivity of Redemption, although he himself stopped short of the “threshold” of the mystery of the Father with respect to the Mother of the Son of God, the most perfect Mediator—also for the Virgin Mary. In the end, the Subtle Doctor did not draw all the possible conclusions from his theological vision of creation and salvation history. Next, the article outlines the perspective of God’s eternal plan. Blessed John Duns Scotus’s theology reveals a vision of history in which everything is directed toward the fulfilment of God’s eternal plan: the very plan of which St. Paul wrote very forcefully yet subtly and to which St. John Paul II often referred. The interpretation of that plan is the foundation of an “objective Mariology”. Finally, the author addresses the question of the freedom of both the Creator and His creation from the perspective of the Creator’s plan and in accordance with the Marian Doctor’s assumptions. An analysis of Duns Scotus’s Mariology reveals its depth and innovative character and, at the same time, certain limitations which—in his time—were mentally unsurmountable.
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Marynchak, A. V. "Marian Theme in Music: Aspects of History and Genre Stylistics (a Case Study of the Works byKonstanty Antoni Gorski)." Aspects of Historical Musicology 18, no. 18 (December 28, 2019): 213–29. http://dx.doi.org/10.34064/khnum2-18.12.
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The objectives of the research. The article is devoted to the study of the main parameters of the Marian theme embodiment in the art of music, with highlighting the aspects of history and genre stylistics. It is noted that the choice of the topic is related to the study of the works by the Kharkiv composer of Polish origin Konstanty Antoni Gorski, who worked in Kharkiv for many years (1880–1910) and belongs to the founders of his academic musical culture. The article lays the methodological basis for studying interpretation of the Marian theme in the works by this author, for that the analysis of the relevant sources (theological, musicological, etc.) has been carried out to derive the genre-stylistic classifications for this phenomenon (confessional, genre, national classifications). The results of the study. It is noted that the Marian theme in music can be classified as one of its central themes. This is due to the general ethical and natural content of the European music of the academic layer, which itself, as it is known, originated from the Church music and retained the features of high contemplation inherent in the cult genres, which determined the prospect line for the subsequent development of the Christian world music. The study emphasizes that the image of the Blessed Virgin Mary acts as a part and an important component of the New Testament, where two her main hypostases are presented. The Virgin Mary is honored and praised, firstly, as the Mother of the Son of God, who experienced suffering with him for the good of humanity, and secondly, as the intercessor and guardian of people who believe in her divine power and destiny. Here, the two interpretations of the Blessed Virgin’s image should be borne in mind, which are implemented at the confessional level – in the Catholic and Orthodox liturgical service. The whole branch of knowledge, called Mariology, is devoted to the study of these issues in the European theology and art history. The musical aspects of this field, presented in the monograph by O. Nemkova (2013), are closely related to religious teachings, as well as to their secular reflection at the level of the genre, style and stylistics of the musical works. The musical interpretation of the Blessed Virgin’s image, coming from Catholicism is based on the postulates of Her Divine destiny, which is reflected in the canonical texts in Latin, among which two main ones stand out – “Stabat Mater” and “Salve Regina”. These texts are realized in the cantata genre, the basis of which is the style of da chiesa, that is, the concerto itself in the church that accompanies the service in honor of Virgin Mary. The latter takes place in such holidays: Conception of Mary by Her mother Anna, Nativity of Mary, Presentation of Mary, Annunciation, Dormition of the Mother of God. The prayer “Ave Maria” is also very popular, and it has become for many European authors the basis of both applied religious and secular works, an example of which is the music of Early Baroque, Romanticism and Modern times. The secularization processes that began in the music of the Christian world on the turn of the Late Renaissance and Baroque (the watershed here is the 1600 year, the official year of the opera genre birth), called to life two groups of works on Marian themes: 1) the compositions nearby to the canonical original, as a rule, Latin texts (they were distributed among Catholics by religion and in Catholic countries); 2) the works modified, based on translations and free narrations of canonical texts given in the national languages and in suitable stylistics of one or another national culture (this is characteristic of Protestantism, as well as of Orthodoxy). There is also a deep line of interpretation of the Blessed Virgin’s image, personifying the eternal idea of motherhood and femininity, which is equally characteristic of many national musical cultures, in particular, the non-religious wave that manifested itself in Slavic music, first at the turn of the 19th – 20th centuries, and then – during the last two decades of the 20th century. It is noted that Gorski, remaining a devout Catholic by the nature of his activity in such interfaith cultural center as Kharkiv in the late 19th – the first two decades of the 20th centuries, embodied in his work the traditions and demands coming from the Polish (Catholic) as well as the Ukrainian (Orthodox) and French and German (Lutheran, Protestant) musical cultures. On this basis, three of his opuses devoted to Virgin Mary arose: the Catholic cantata “Salve Regina” (for voice, violin and organ), the concerto-cantata in French “Salutation a la Sainte Vierge” (for soprano accompanied by choir, organ, string quintet and two French horns), and the choral concerto for the Orthodox mixed choir “Zriaszcze mia bezglasna” on the Old Slavonic text. Each of these works is a special genre form, with which Gorski works as with a standard model equipped with a lexical layer of a certain musical stylistics, primarily national. The Polish song and romanza sources are traced in the first of the works, along with the obvious influence of the opera arias. In the cantata on the French text, echoes of not only opera scenes are heard, but also the elements of the programme music, story-telling, characteristic of French musical style. Finally, the Orthodox choral Concerto on the Old Slavonic text demonstrates the typical genre of the Ukrainian music – the large form intended for collective choral performance that was the equivalent of a symphony in the Western European musical culture. Conclusion. It is proved that, guided by the world experience, Konstanty Antoni Gorski embodies all these models in three Marian works – the canonical church cantata, the larger-scale secular cantata, the a cappella choral concerto, while remaining a composer with original and unique intonational thinking. Gorski in these three compositions appears as a neoclassic, subordinating the original genres to his own creative intentions, which makes the music of these compositions comprehensible and accessible to a wide audience. It was that for the purpose to popularize the opuses by Gorski this article has been written.
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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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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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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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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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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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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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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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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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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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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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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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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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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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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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Szewczyk, Anna. "Blathmac i jego "Poemat" poświęcony Dziewicy Maryi." Vox Patrum 46 (July 15, 2004): 573–78. http://dx.doi.org/10.31743/vp.6860.
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The author presents the poem on the Virgin Mary, the oldest in Ireland and one of the oldest in the Early Medieval Europe. This poem wrote Irish monk of the monastery on Iona, Blathmac (+ 825). The author presents biography of Blathmac and the most important aspects of theology of Mary (Mary companion in suffering, Virgin Mary, Mother Mary, Theotocos, Intercessor). The poem includes many names of Mary: Sancta, Dear, Beautiful, Queen, Bright, Brightneck, True Virgin, Sun of the women, Sun of the human race.
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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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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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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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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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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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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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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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Zoutendam, Erin Risch. "The Bride of the Holy Trinity: The Role of Mary in Mechthild of Magdeburg's Mystical Theology." Church History 91, no. 2 (June 2022): 245–63. http://dx.doi.org/10.1017/s0009640722001354.
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This article adds to our understanding of late medieval women's religious writing by examining the role of the Virgin Mary in Mechthild of Magdeburg's thirteenth-century mystical text The Flowing Light of the Godhead (Das fließende Licht der Gottheit). The Virgin Mary was ubiquitous in late medieval religious writing, but she played different roles and modeled different ways of life, reflecting the particular aims of individual authors. In Mechthild's text, Mary is depicted as a spiritual teacher who actively draws the narrator into higher forms of the mystical life. Mechthild also portrays the Virgin in several traditional roles, adapting each of these roles to support her particular vision of the mystical life. Mary thus functions as a model for religious experience in The Flowing Light, while also authorizing and sanctioning Mechthild's contemplative ideals.
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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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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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