Journal articles: 'Visionaries of the Blessed Virgin Mary'

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Arlow, Ruth. "Re The Blessed Virgin Mary, Ellesmere." Ecclesiastical Law Journal 17, no. 1 (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 (2013): 247–48. http://dx.doi.org/10.1017/s0956618x13000094.

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Arlow, Ruth, and Will Adam. "Re Church of the Blessed Virgin Mary, Hambleton." Ecclesiastical Law Journal 11, no. 3 (2009): 359. http://dx.doi.org/10.1017/s0956618x09990160.

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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 (2007): 123–39. http://dx.doi.org/10.1108/tcj-04-2007-b006.

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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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Adams, Marilyn McCord. "The Immaculate Conception of the Blessed Virgin Mary: A Thought-Experiment in Medieval Philosophical Theology." Harvard Theological Review 103, no. 2 (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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Kabatha, Zachary Ndegwa. "The Blessed Virgin Mary As Our Mother. The Lucan Marian Perspective." Studia Theologica Varsaviensia 57, no. 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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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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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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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 (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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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 (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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Klostermaier, Klaus K. "Book Review: Divine Mother, Blessed Mother: Hindu Goddesses and the Virgin Mary." Theological Studies 67, no. 1 (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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Soule, Stephanie L., and Jillian Ewalt. "The John Stokes and Mary’s Gardens Collection." Theological Librarianship 9, no. 2 (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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Gentle, Judith Marie. "Book Review: The Blessed Virgin Mary. By Tim Perry and Daniel Kendall, S.J." Theological Studies 75, no. 1 (2014): 184–85. http://dx.doi.org/10.1177/0040563913519056i.

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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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Nicholson, Hugh. "Divine Mother, Blessed Mother: Hindu Goddesses and the Virgin Mary ? Francis X. Clooney." Religious Studies Review 32, no. 3 (2006): 174–75. http://dx.doi.org/10.1111/j.1748-0922.2006.00085_4.x.

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Locklin, Reid B. "Divine Mother, Blessed Mother: Hindu Goddesses and the Virgin Mary ? Francis X. Clooney." Religious Studies Review 32, no. 3 (2006): 175. http://dx.doi.org/10.1111/j.1748-0922.2006.00085_5.x.

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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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Kirkus, M. Gregory. "The Relationship between Father John Morris, S.J. and the Institute of the Blessed Virgin Mary." Recusant History 26, no. 1 (2002): 194–209. http://dx.doi.org/10.1017/s0034193200030776.

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The common ground trodden by Father John Morris of the Society of Jesus and members of the Institute of the Blessed Virgin Mary was at first a shared interest in the acts of the English martyrs. This widened to a study of the history of the Institute and Father Morris’s involvement in its current problems—the removal of the Church’s three-century old ban, the vexed question of Mary Ward’s title of foundress, the desirability of union of all the members, and the drawing up of the constitutions acceptable to all. These intellectual explorations and their practical application led him to the Bar Convent in York, to Haverstock Hill and Ascot in the south, and to Nymphenburg, Altötting and Augsburg in Germany.

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Bridges, Linda McKinnish. "Brigid, Mary, and Lottie: An Irish American Baptist Woman of the South Looks at the Blessed Virgin Mary." Review & Expositor 96, no. 4 (1999): 565–80. http://dx.doi.org/10.1177/003463739909600406.

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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 (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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Dempsey, Corinne. "Clooney SJ, Francis X.,Divine Mother, Blessed Mother: Hindu Goddesses and the Virgin Mary." Theology & Sexuality 13, no. 2 (2007): 215–17. http://dx.doi.org/10.1177/1355835806074439.

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Bartosik, Grzegorz. "The Mediation of the Blessed Virgin Mary according to Cardinal Stefan Wyszyński. Selected aspects." Studia Koszalińsko-Kołobrzeskie 27 (2020): 185–206. http://dx.doi.org/10.18276/skk.2020.27-10.

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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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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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Livljanic, Katarina, and Ann-Katrin Andrews Johansson. "Tropes for the Proper of the Mass 4. The Feasts of the Blessed Virgin Mary." Revue de musicologie 86, no. 1 (2000): 146. http://dx.doi.org/10.2307/947287.

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Janeš, Andrej. "New research on the Abbey of the Blessed Virgin Mary, in Topusko, and its Estate." Portal 9 (December 28, 2018): 15–30. http://dx.doi.org/10.17018/portal.2018.2.

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Nicholson, Hugh. "Divine Mother, Blessed Mother: Hindu Goddesses and the Virgin Mary - By Francis X. Clooney, SJ." Religious Studies Review 32, no. 1 (2006): 63. http://dx.doi.org/10.1111/j.1748-0922.2006.00045_12.x.

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Tumeliene, E., V. Nareiko, and J. Suziedelyte Visockiene. "PHOTOGRAMMETRIC MEASUREMENTS OF HERITAGE OBJECTS." ISPRS Annals of Photogrammetry, Remote Sensing and Spatial Information Sciences IV-5/W1 (December 13, 2017): 71–76. http://dx.doi.org/10.5194/isprs-annals-iv-5-w1-71-2017.

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Cultural heritage is an invaluable example of human culture and creativity. The majority of them can become unstable or can be destroyed due to a combination of human and natural disturbances. In order to restore, preserve, and systematize data about architectural heritage objects, it is necessary to have geodetic, photogrammetric measurements of such data and to constantly monitor condition of the objects. The data of immovable cultural objects for many years are stored in photogrammetric data archives. Such archives have Germany, Lithuania, England and other countries. The article gives a brief introduction of the history of data archives formation and presents a photogrammetric and modern methods of modelling the spatial geometric properties of objects currently used to reveal immovable cultural properties and to evaluate geometric sizes. The pilot work was done with the Concept Capture simulation program that was developed by the Bentley company with photos of the Blessed Virgin Mary painting in Pivašiūnai of Trakai district. A shot from the ground with 12.4 MP resolution Pentax K-x camera was done using lenses with different focal lengths. The painting of the Blessed Virgin Mary is coordinated by 4 reference geodesic points and therefore after the modelling work it was possible to evaluate the accuracy of the created model. Based on the results of the spatial (3D) model, photo shooting and modelling recommendations are presented, the advantages of the new technology are distinguished.

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Kirkus, M. Geoffrey. "‘Yes, My Lord’: Some Eighteenth and Nineteenth Century Bishops and the Institute of the Blessed Virgin Mary." Recusant History 24, no. 2 (1998): 171–92. http://dx.doi.org/10.1017/s0034193200002466.

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That we may freely and consistently persevere in our intention … we will that … all and each of ours shall make a vow never to seek directly or indirectly nor to allow others to seek … that except the Chief Pontiff to whom alone we humbly beg to be subject, any religious order whatsoever or any person whomsoever or any bishop or any one else appointed by the Pope to visit us, should have us so committed to his charge as to exercise over us authority, power, or jurisdiction.(Memorial of Mary Ward, translated from the Latin original, Archivum Romanum Societatis Jesu, Anglia 31, 11, pp. 675-685).The above are strong words, even from a forthright Yorkshirewoman, and they are almost startling when one considers how submissive, personally, was their author to all authority in the Church. But, in this Memorial, Mary Ward describes the constitution she envisages for her Institute. The firm lines she draws are even more accentuated in her Third Plan of 1622: ‘We most humbly beg that the entire hierarchical structure of this work should depend entirely on the Holy See and not on any other authority’. Another document headed Reasons why we may not alter makes it clear that the proposals admit of no compromise. The genesis of this attitude is not far to seek. Mary Ward considered she had received divine intimation that she was to undertake some new work to the greater glory of God and for this she was to follow St. Ignatius’ Society of Jesus with its direct responsibility to the Holy See. Sr. Immolata Wetter points out that Mary Ward’s ideas were further sharpened by the contemporary situation of the Catholic Church in England: ‘adherence to the primacy of the Pope distinguished the English martyrs and confessors of the faith. For their loyalty to the Vicar of Christ these brave men and women suffered restrictions both in public and private life.

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Nalepa, Marek. "“Turn back the course of a river / the course of life / that is my mission.” On the poems by Wincenty Różański." Acta Universitatis Lodziensis. Folia Litteraria Polonica 55, no. 4 (2019): 99–130. http://dx.doi.org/10.18778/1505-9057.55.06.

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The article is an attempt at discussing the most important features of Wincenty Różański’s poetry written in the final years of his creative period. This poetry is strongly subjective, manifesting the poet’s Catholicism, and entrusting himself to the Blessed Virgin Mary, but it also tackled the subject of everyday life, routine behaviors and activities. In addition, the poet’s poems are characteristic in terms of their dialogical and stylistic relations compared to other cultural contexts, especially in the case of Grzegorz Ratajczyk’s paintings, as well as the prose and poems by Edward Stachura.

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Skinner, David. "The Marian Anthem in Late Medieval England." Studies in Church History 39 (2004): 168–80. http://dx.doi.org/10.1017/s0424208400015072.

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Alma redemptoris mater is one of the four ancient antiphons or anthems in honour of the Blessed Virgin Mary. This anthem may recall Chaucer’s Prioress’s Tale, and the image of a choirboy, seven years of age, who, having learnt his Alma redemptoris, sang daily the Virgin’s praises even beyond death. Primer in hand he learnt his Alma by heart, only to be murdered in a Jewish ghetto for singing the anthem that he took such pains to perfect. With the song on his lips his throat was cut; but Mary intervened, placed a precious pearl on his tongue, saying, My litel child, nowe wol I fecche thee,Whan that the greyn is fro thy tonge ytake.Be not agast; I wol the nat forsake.

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Brobeck, John T. "A MUSIC BOOK FOR MARY TUDOR, QUEEN OF FRANCE." Early Music History 35 (September 28, 2016): 1–93. http://dx.doi.org/10.1017/s0261127916000024.

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Frank Dobbins in memoriamIn 1976 Louise Litterick proposed that Cambridge, Magdalene College, Pepys Library MS 1760 was originally prepared for Louis XII and Anne of Brittany of France but was gifted to Henry VIII of England in 1509. That the manuscript actually was prepared as a wedding gift from Louis to his third wife Mary Tudor in 1514, however, is indicated by its decorative and textual imagery, which mirrors the decoration of a book of hours given by Louis to Mary and the textual imagery used in her four royal entries. Analysis of the manuscript’s tabula and texts suggests that MS 1760 was planned by Louis’s chapelmaster Hilaire Bernonneau (d. 1524) at the king’s behest. The new theory elucidates the content and significance of Gascongne’s twelve-voice canon Ista est speciosa, which appeared beneath an original portrait of Mary Tudor and was intended to mirror the perfection of the Blessed Virgin and her ‘godchild’ Mary.

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Roling, Bernd. "Victorious Virgin: Early Modern Mary Epics between Theological-Didactical and Epic Poetry (Virgo Victrix: Frühneuzeitliche Marienepik zwischen theologischem Lehrgedicht und Epos)." Daphnis 46, no. 1-2 (2018): 30–64. http://dx.doi.org/10.1163/18796583-04601012.

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This paper deals with a neglected subgenre of biblical poetry, namely with epic poems on the life of the Blessed Virgin. After an introduction into the poetic treatment of Mary in early modern latin poetry in general, one single epic poem is discussed in detail, the Mariados libri tres of the Italian-German scholar Giulio Cesare Delfini. As it will be demonstrated, Delfini’s poem included long explanations of medico-theological problems, like the digestion of the Divine Virgin or her intellectual skills, which the poet treated in addition in separate glosses. As result the poem presents itself as hybrid between didactic and epic poetry. In addition the study contains as an Appendix a list of (approximately) all accessible Latin poems, written between 1550 and 1650, on the incarnation and birth of Christ.

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Sargent, Michael G. "Nicholas Love as an Ecclesiastical Reformer." Church History and Religious Culture 96, no. 1-2 (2016): 40–64. http://dx.doi.org/10.1163/18712428-09601003.

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Nicholas Love was the prior of the Carthusian house of the Assumption of the Blessed Virgin Mary at Mount Grace from its incorporation into the Order at the General Chapter of 1410 until shortly before his death, which occurred between 15 March and 28 July, 1423. He is most commonly known to present-day scholarship as the author of The Mirror of the Blessed Life of Jesus Christ and because of the licensing of the Mirror by Archbishop Thomas Arundel in accordance with the stipulations of the Lambeth Constitutions of 1409, as an agent in the archbishop's campaign against the followers of John Wyclif, and against Wycliffite translation of the scriptures into the vernacular. It would be better, however, to see him as an actor in his own right, a promoter, like his continental European Carthusian confrères, of the reform of the western Church in the fifteenth century.

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Lichota, Piotr. "The Blessed Virgin Mary, Mother of the Church Parish in Warnice in the Years 1977–2018." Colloquia Theologica Ottoniana 1 (2019): 115–41. http://dx.doi.org/10.18276/cto.2019.1-07.

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McGuinness, Margaret M. "Expanding Horizons: Sisters of Charity of the Blessed Virgin Mary 1919–1943 by Ann M. Harrington." Catholic Historical Review 102, no. 1 (2016): 195–96. http://dx.doi.org/10.1353/cat.2016.0033.

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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 (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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Armes, John. "Book Review: And Mother Comes Too: Tim Perry and Daniel Kendall, SJ, The Blessed Virgin Mary." Expository Times 125, no. 9 (2014): 462. http://dx.doi.org/10.1177/0014524614524141j.

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URSU, Natalia, and Ivan HUTSUL. "ANNUNCIATION OF THE BLESSED VIRGIN MARY CHURCH IN VINNYTSIA: questions of history, existence and artistic heritage." Ethnology Notebooks 157, no. 1 (2021): 163–69. http://dx.doi.org/10.15407/nz2021.01.163.

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Mitjans, Frank. "The Date of Birth of Thomas More." Moreana 47 (Number 181-, no. 3-4 (2010): 109–28. http://dx.doi.org/10.3366/more.2010.47.3-4.6.

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Since the discovery in 1868 of the memoranda written by Thomas More’s father, most scholars have held that More was born on 7 February 1478. Some, however, have considered the evidence to be problematic and argued for 7 February 1477 or 6 February 1478 instead. The present article reviews the arguments and offers reasons for accepting as trustworthy the date of 7 February 1478 given in the family memoranda, based mainly on the relevance of the Feast of the Purification of the Blessed Virgin Mary as a suitable landmark and on the internal evidence of the full text of the family record.

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Greatrex, Joan. "Marian Studies and Devotion in the Benedictine Cathedral Priories in Later Medieval England." Studies in Church History 39 (2004): 157–67. http://dx.doi.org/10.1017/s0424208400015060.

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On 15 November 1407, in the monastic infirmary of Christ Church, Canterbury, Thomas Wykyng breathed his last with a prayer for the intercession of the Virgin Mary on his lips. The brethren in attendance, so the memoir continues, were convinced that at the moment of his departure the Blessed Virgin summoned him to herself (‘ad se evocavit’) because next to his trust in God he had always placed supreme confidence in her. He was remembered as a model monk who had served his turn in many offices including those of cellarer, sacrist, novice master, and warden of Canterbury College, Oxford. To the many young monks who owed their instruction in the celebration of mass to him he strongly recommended that this same prayer be included as part of their personal devotions as they stood at the altar.

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Russell, Jesse. "The Rudeness and Reverence of Geoffrey Hill’s Mariology." Literature and Theology 34, no. 2 (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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Kirkus, M. Gregory. "‘Wandering Nuns’: The Return of the Institute of the Blessed Virgin Mary to the South of England, 1862–1945." Recusant History 24, no. 3 (1999): 384–96. http://dx.doi.org/10.1017/s0034193200002582.

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‘Woods, M. Joseph died ye 20 April 1822, the last of ye Ladies of ye Establishment’So ends the register of the convent founded in Hammersmith in 1669, and with the death of Sister Joseph the Institute of Mary became extinct in the south of England. But in distant Belfast the story of its revival was already taking shape. On 1st April 1812 a little girl, Mary Petronilla, was born there to a Protestant Doctor Barratt and his wife. We know nothing of her childhood, but it is thought that as a young woman she taught singing in a Loreto convent. About the year 1835 she was received into the Catholic Church, and so embarked upon a career that was to have far-reaching effects. The presence of a Roman Catholic daughter may have been embarrassing to the doctor’s household, or perhaps it was just the desire to learn German and to see the world that prompted Mary Barratt to follow the advice of the Loreto Sisters and to accept a teaching post advertised in Augsburg. There she not only learned German in return for giving English lessons, but she observed religious life as lived in the oldest house of the Institute. Strict as the régime was (the nuns rose at 4.30 am. all the year round) she fell in love with it and asked to be received into the novitiate. On 10th September 1844 she was clothed in the habit and given the name Sister Petronilla, though this was later changed to Sister Ignatius.

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Matulić Bilač, Žana. "High Altar of Split Cathedral of the Assumption of the Blessed Virgin Mary – Technological and Chronological Analyses." Portal 7 (December 28, 2016): 49–84. http://dx.doi.org/10.17018/portal.2016.4.

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Massam, Katharine. "The blue army and the cold war: Anti‐communist devotion to the blessed virgin mary in Australia." Australian Historical Studies 24, no. 97 (1991): 420–28. http://dx.doi.org/10.1080/10314619108595857.

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SELLA, BARBARA. "Northern Italian Confraternities and the Immaculate Conception in the Fourteenth Century." Journal of Ecclesiastical History 49, no. 4 (1998): 599–619. http://dx.doi.org/10.1017/s0022046998008422.

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The early fourteenth century marks one of the most significant periods in the development of the doctrine of the Immaculate Conception. Not only did this period witness a profound transformation in the theological understanding of the older feast of the Conception of the Blessed Virgin Mary, but it also brought about the active engagement of the laity in its celebration. In northern Italy the first lay confraternities dedicated to celebrating the feast of the Conception were founded in the 1320s and 1330s under the direction of the Franciscans, then the greatest advocates of the immaculist cause. This coincidence between the theological definition of Mary's conception, lay participation in the feast's celebration, and Franciscan sponsorship of confraternities raises interesting questions about the nature of lay piety and the role of lay associations in disseminating religious beliefs.The question of when certain religious beliefs and their theological formulations become known and understood by the majority of the faithful is complex, particularly in the case of the Immaculate Conception. No explicit mention of Mary's sinless conception exists in Scripture or in apostolic teaching. Belief in the Immaculate Conception emerged only gradually, through centuries of reflection and disputation, and was not proclaimed a dogma of faith until 1854. This gradual unfolding of the doctrine has meant that identifying the shift from a general reverence for Mary's conception to an explicit belief in the sinlessness of her conception has proved difficult. A second difficulty is that for centuries the qualifier ‘immaculate’ was not attached to the name of the feast. During the Middle Ages the feast was referred to simply as the ‘Conception of the Blessed Virgin Mary’ The mere observance of the feast, therefore, tells us little about what the faithful actually believed.

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Chernov, Anatolii, Dariusz Dziubacki, Martina Cogoni, and Alexandru Bạ̌descu. "First conclusions about results of GPR investigations in the Church of the Assumption of the Blessed Virgin Mary in Kłodzko, Poland." Geoscientific Instrumentation, Methods and Data Systems 7, no. 1 (2018): 123–28. http://dx.doi.org/10.5194/gi-7-123-2018.

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Abstract. The article presents results of a ground penetrating radar (GPR) investigation carried out in the Church of the Assumption of the Blessed Virgin Mary in Kłodzko, Poland, dating from the 14th to 16th centuries. Due to the 20th century wars, the current state of knowledge about the history of the church is still poor. Under the floor of the Catholic temple, unknown structures might exist. To verify the presence of underground structures such as crypts and tombs, a GPR survey was carried out in chapels and aisles with 500 and 800 MHz GPR shielded antennas. Numerous anomalies were detected. It was concluded that those under the chapels were caused by the presence of crypts beneath the floor.

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Journal articles on the topic 'Visionaries of the Blessed Virgin Mary'

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