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Relevant bibliographies by topics / Views on Marian feasts

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Academic literature on the topic 'Views on Marian feasts'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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Journal articles on the topic "Views on Marian feasts"

1

Drèze, Céline. "Musical Practices among Marian Sodalities in the Gallo- and Flandro-Belgian Provinces from the Sixteenth to the Eighteenth Centuries." Journal of Jesuit Studies 3, no. 3 (June 8, 2016): 398–414. http://dx.doi.org/10.1163/22141332-00303004.

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This paper sets forth an initial synthesis of the musical practices of the Marian sodalities established in the two former Belgian provinces. The musical history of the Belgian sodalities has been compiled on the basis of disparate and heterogeneous archival sources, which shed light on the musical practices of the Marian sodalities in two ways. First, they reveal the financial, human, and material resources brought together by the sodalities, as well as the close links maintained by the sodalities with the various local musical bodies. Secondly, the documents indicate two activities for which particular use of music was made: the yearly Marian feasts and the Lenten meetings for meditation. The information gathered from the archival sources can be cross-referenced here with some musical sources, most probably destined for the celebration of these feasts: 1) an international series of litany settings; 2) a corpus of musical works based on texts on the passion of Christ.

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2

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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3

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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Ślipko, Tadeusz. "The ethical views of Marian Morawski SJ." Forum Philosophicum 9 (2004): 136–38. http://dx.doi.org/10.5840/forphil2004916.

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Klejnowski-Różycki, Dariusz. "Teologiczne typy bizantyjskich ikon maryjnych." Sympozjum 25, no. 1 (40) (2021): 55–65. http://dx.doi.org/10.4467/25443283sym.21.005.13718.

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Theological types of Byzantine icons of the Virgin Mary The Christian East is extremely diverse. Some Churches of the Christian East have developed extensive iconographic art along with the theory of this art, while others have not. The Church of Constantinople developed patterns in the field of iconography, including Marian iconography. Byzantine Marian icons can be divided into four groups: (1) Marian feasts; (2) theological icons; (3) symbolic icons; (4) liturgical icons. A characteristic feature of theological icons is the focus on the close relationship between Mary and Christ (God). These icons include the types: Kyriotissa, Hodegetria, Eleusa, Platytera. These are the most important basic icons of Mary discussed in the article. Abstrakt Wschód chrześcijański jest niezwykle zróżnicowany. Niektóre Kościoły chrześcijańskiego Wschodu wypracowały rozbudowaną sztukę ikonograficzną wraz z teorią tej sztuki, a inne tego nie uczyniły. Kościół Konstantynopolitański wypracował wzorce w dziedzinie ikonografii, także maryjnej. Bizantyjskie ikony maryjne można podzielić na cztery grupy: (1) święta maryjne; (2) ikony teologiczne; (3) ikony symboliczne; (4) ikony liturgiczne. Cechą charakterystyczną ikon teologicznych jest skupienie się na więzi Maryi i Chrystusa (Boga). Do tych ikon należą typy: Kyriotissa, Hodegetria, Eleusa, Platytera. Są to najważniejsze, podstawowe ikony Maryi omówione w artykule.

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Roszak, Piotr, and Sławomir Tykarski. "Popular Piety and Devotion to Parish Patrons in Poland and Spain, 1948–98." Religions 11, no. 12 (December 7, 2020): 658. http://dx.doi.org/10.3390/rel11120658.

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This paper will show the dynamics of change in the celebration of the parish patron’s day at the turn of several decades (before and after the Second Vatican Council) at a Marian shrine in Poland and the cult of Cross from Monjardin in Spain. It will refer to various forms of ritual which are manifestations of popular piety: cultural expressions, services, prayers and songs which form part of the veneration of Our Lady of Sorrows, Chełmno and the Cross in Villamayor de Monjardin. The article will also examine the different ways in which these feasts were celebrated during the period and the impact they had on the religious life of pilgrims. The study will be based on written sources: memories, diaries, newspaper clippings, and historical studies which are instrumental in demonstrating the transformation of how the parish patron’s day was celebrated over time.

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Brożek, Anna. "Axiological Intuitionism in the Lvov-Warsaw School." Etyka 50 (December 1, 2015): 49–72. http://dx.doi.org/10.14394/etyka.484.

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The article discusses the metaethical views of the philosophers associated with the Lvov-Warsaw School, namely Tadeusz Czeżowski, Tadeusz Kotarbiński, Marian Przełęcki, and Władysław Tatarkiewicz. The common feature of their views is the presence of axiological intuition, understood as direct cognition of values. The similarities as well as the differences between the views of the mentioned authors are listed. These analyses are preceded by conceptual distinctions between types of intuition and kinds of intuitionism.

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8

Woleński, Jan. "Aristotle and Tarski." Peitho. Examina Antiqua 8, no. 1 (October 24, 2017): 261–70. http://dx.doi.org/10.14746/pea.2017.1.17.

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Alfred Tarski frequently declared that his semantic definition of truth was inspired by Aristotle’s views. The present paper discusses this issue in the context of Marian Wesoły’s criticism of the thesis that there is an affinity between Tarski’s views and those of Aristotle. The article concludes with an inquiry into whether Aristotle’s definition of truthfulness can be identified with the correspondence theory of truth.

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Woleński, Jan. "Aristotle and Tarski." Peitho. Examina Antiqua, no. 1(8) (October 24, 2017): 261–70. http://dx.doi.org/10.14746/peitho.2017.12230.

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Alfred Tarski frequently declared that his semantic definition of truth was inspired by Aristotle’s views. The present paper discusses this issue in the context of Marian Wesoły’s criticism of the thesis that there is an affinity between Tarski’s views and those of Aristotle. The article concludes with an inquiry into whether Aristotle’s definition of truthfulness can be identified with the correspondence theory of truth.

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Wizeman, William. "Re-Imaging The Marian Catholic Church." Recusant History 28, no. 3 (May 2007): 353–64. http://dx.doi.org/10.1017/s0034193200011420.

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The late Professor Geoffrey Dickens in his book, The English Reformation, condemned the Marian church for ‘failing to discover’ the verve and creativity of the Counter-Reformation; on the other hand, Dr Lucy Wooding has praised the Marian church for its adherence to the views of the great religious reformer Erasmus and its insularity from the counter-reforming Catholicism of Europe in her book Rethinking Catholicism in Reformation England. However, by studying the Latin and English catechetical, homiletic, devotional and controversial religious texts printed during the Catholic renewal in England in the reign of Mary Tudor (1553–58) and the decrees of Cardinal Reginald Pole's Legatine Synod in London (1555–56), a very different picture emerges. Rooted in the writings of St John Fisher—which also influenced the pivotal decrees of the Council of Trent (1545–63) on justification and the Eucharist—Marian authors presented a theological synthesis that concurred with Trent's determinations. This article will focus on three pivotal Reformation controversies: the intrepretation of scripture, justification, and the Eucharist.

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Dissertations / Theses on the topic "Views on Marian feasts"

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Kimball, Virginia M. "Liturgical illuminations: Marian theology in the Eastern Orthros, Morning Hours: a contextual study of Orthros for feast days of the Theotokos, the perspective of liturgical theology." IMRI - Marian Library / OhioLINK, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1431532210.

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Farley, Elizabeth Marie. "The use of the wedding feast at Cana, John 2:1-11 by the Latin fathers in the development of Marian doctrine from the second to the eighth century." IMRI - Marian Library / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430385791.

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Books on the topic "Views on Marian feasts"

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Mary's day--Saturday: Meditations for Marian celebrations. Collegeville, Minn: Liturgical Press, 1993.

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Halac, Dennis. Saints index & Marian images in relation to Marian feasts: St. Dominic's Catholic Church, a Dominican parish in San Francisco. [San Francisco, Calif.?: D. Halac], 2003.

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Odkrywanie struktur rzeczywistości: Problemy filozofii całości w poglądach Mariana Borowskiego = Discovering structures of reality : problems of the philosophy of the whole in the views of Marian Borowski. Olsztyn: Wydawnictwo Uniwersytetu Warmińsko-Mazurskiego w Olsztynie, 2012.

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4

Kwatera, Michael. Marian feasts in the Roman, Troyes and Paris missals and breviaries: And the critique of Dom Prosper Guéranger. 1993.

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5

A Year With Mary: Prayers and Readings for for Marian Feasts and Festivals. Twenty-Third Publications, 1999.

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6

Ridder, R. Todd. Musical and theological patterns involved in the transmission of mass chants for the five oldest Marian feasts: An examination of proper chants and tropes in a select group of medieval manuscripts. 1993.

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7

Lamptey, Jerusha Tanner. Bearers of the Words. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190653378.003.0005.

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This chapter examines extant theological views of Prophet Muhammad as an exemplar, noting tensions between humanization and idealization, and introducing Islamic feminist interventions related to exemplariness, prophethood, and emulation. It then engages Christian feminist perspectives on Mary and Mariology from Elisabeth Schüssler Fiorenza, Elina Vuola, and Marcella Althaus-Reid. These theologians explore the way gender, ideal representations, and power are present in Mariology and Marian dogmas and practices. The chapter returns to Muslima theology and outlines ways to re-envision the “beautiful example” of Prophet Muhammad in light of discussions of gender, power, and a hierarchical status quo.

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Strohm, Paul. Conscience. Edited by James Simpson and Brian Cummings. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199212484.013.0012.

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This article considers a Christian view of conscience starting with St. Augustine’s personal crisis in hisConfessions. Augustine’s conscience sits at the margins of the self, balanced between interior and exterior. A new emphasis emerges in Protestant views of conscience, including Martin Luther’s emphasis onconscientia meain his writings and his understanding of conscience. A Reformation view of personal conscience is illustrated in Henry VIII’s frequent references to “my conscience,” and other instances. The clash of personal and collective views of conscience underlies the views of sixteenth-century judge James Hales and Marian chancellor Stephen Gardiner. The evangelically leaning Hales sees conscience as a private matter, a personal secret, unknowable to any other person. In contrast, Gardiner, a Catholic, insists that conscience is a recognizable and unproblematic entity with evident properties that make it easily identifiable.

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Kartomi, Margaret. “Only if a Man Can Kill a Buffalo With One Blow Can He Play a Rapa’I Pasè”. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036712.003.0013.

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This chapter examines how the ergology and morphology of the variants of the rapa'i Pasè, the largest kind of frame drum in Aceh, relate to its performance practice, the genres in which it is used, the cultural memory, and the sense of Acehnese cultural identity among its makers, performers, and audiences. The rapa'i Pasè was traditionally played in ensembles with the singing of improvised texts at lifecycle and religious feasts and in intervillage competitions. It is said that only a man who can kill a buffalo with one sharp blow can play a rapa'i Pasè. This chapter first considers the defining and distinctive elements of Acehnese identity in its connection to rapa'i before discussing the loss of thousands of rapa'i Pasè during Aceh's armed conflict of 1976–2005. It also describes the attempts by Indonesian governments to appropriate, secularize, and aestheticize rapa'i and other forms of the traditional arts, as well as the various elite and nonelite views of identity.

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Book chapters on the topic "Views on Marian feasts"

1

Georgieva, Albena, and Vihra Baeva. "The Worship of Mary in the Region of Asenovgrad (Central Southern Bulgaria): Sites, Rituals and Narratives." 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/10.31577/2019.9788022417822.250-282.

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The chapter presents Marian worship in one of its specific local manifestations – the cult to the Virgin in the region of Asenovgrad, Central Southern Bulgaria. The fact that it is the most representative example of the vital and well-developed Marian cult within present-day Bulgaria, as well as authors' long-term fieldwork in the region (started 1996), influenced the choice of Asenovgrad as the focus of their attention. The methodological framework is based on the concept of local religion (Christian 1989: 3), reformulated by the authors into the concepts of local religiosity and local religious culture. The local Marian cult in Asenovgrad region is used as an example of how to understand this local and cultural embeddedness of religiosity, presented via (1) devotional sites and the images belonging to them (in this case, miracle-working icons of the Virgin); (2) local feasts and ritual practices; and (3) local and personal religious narratives. The authors regard places, rituals and narratives as basic elements which complement, influence and support each another, constituting a complex system of local religious culture. Following this pattern, the authors pinpointed for their analysis the three most important places of Marian worship in the region: the Dormition of Mary Monastery of Bachkovo, the Annunciation of Mary Church in Asenovgrad, and the Dormition of Mary Church in Gorni Voden. Besides the contextual information, the authors also focused on a more intimate, individual dimension of Marian worship, exploring the presence of the Virgin in personal narratives about miraculous recoveries, dreams, visions, etc. and delineating the connection between individual experience and cultural background. According to the authors, the local worship of Mary in Asenovgrad region is a brilliant example of the ways in which local religiosity exists and develops in the intersection of universal religion and local traditions, folklore and cultural specificities. On the local level, the general Christian figure of the Virgin acquires characteristic features, associated with her motherly aspect and her quality of a divine patroness and immediate helper in every need. Her intercession is achieved by means of sacred intermediaries that have the power to connect the common devotee with the celestial power: holy places, miracle-working icons, springs and caves. Apart from the well-known Marian feasts, idiosyncratic local holidays are observed, too, and the related ritual actions span from the canonical to the folkloric and ‘magical’. Specific symbols, such as the apple, the water, and the fish, come to the fore as a material representation of Mary's sacred power and assistance. Local and personal narratives add a private, sometimes even intimate aspect to the Marian devotion, binding the universal sacred figure of the Virgin with the history and geography of the local community, as well as with the individual life trajectories of the believers.

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